LIBRARY 

BV  4817  .881  1835 
Steele,  Richard,  1629-1692. 
A  remedy  for  wandering 
thoughts  in  the  worship  of 


The  John  M.  Krebs  Donation. 


f. 


A  REMEDY 


WANDERING    THOUGHTS 


t      WORSHIP  OF  GOD. 

BY    THE  -, 

REV.  RICHARD  STEELE,  M.  A. 


"  How  canst  thou  say  I  love  thee,  when  thy  heart  is  not  with 
me?"  —  Judges  xvi.  15. 

"With  my  whole   heart  have 
wander."  —  Psalm  cxix.  10. 


I  sought  tl^e,  O  let  me  not 

N  Em  Y  0'RJEC4^         ^^; 


D.  APPLET  ON  &  CO.V'SO^^^K^tW?'^^- 

1836. 


d^ 


G.  l'\  Hopkins  &  Soil,  Priutcrs,  41  xNussaustreeU 


'O 


■"^•^hA' 


'--■■mi^' 


DEDICATION   OF   THIS   WORK 


MOST  HOLY  TRINITY. 

These  first  fruits  I  humbly  lay  at  thy  blessed  footstool, 
O  God,  being  ambitious  of  no  patron  but  thyself;  for  thou 
alone  canst  attest  the  sincerity  of  my  aim  herein,  which  will 
plead  with  thee  for  the  imbecilities  thereof.  Thou  alone  art 
the  right  author  of  every  valuable  line  and  word  in  this  en- 
suing tract.  The  errors  only  are  mine,  but  the  honour  is 
tliine.  Thou  hast  the  strongest  hand,  and  truest  heart  to 
protect  both  the  writing  r.nd  the  writer  from  all  the  unkind 
usage  that  we  may  meet  with.  Thy  approbation  chiefly  I 
humbly  crave,  and  then  I  am  sure  to  have  all  good  men  on 
my  side.  Against  thee,  thee  only,  have  I  offended  by  my 
distractions,  and  done  these  evils  in  thy  sight ;  and  there- 
fore am  bound  to  seek  the  destruction  of  them  in  all  the 
world  for  thy  sake.  Thou  hast  so  infinitely  obliged  the 
unworthy  writer  of  these  lines,  that  he  rejoices  in  this  op- 
portunity to  tell  the  world.  That  there  is  none  in  heaven  or 
earth  to  be  compared  to  thee.  Thou  only  canst  make  my 
endeavours  herein  successful,  and  bring  that  to  the  heart 
which  I  could  only  present  to  the  ear  or  eye.    Unto  thee, 


IV  DEDICATION. 

therefore,  do  I  dedicate  both  this  and  myself,  with  this  earn- 
est prayer,  That  this  Essay  may  both  please  thee,  and  profit 
thy  Church!  That  thou  wouldest  take  this  rod  into  thy 
hands,  and  therewith  whip  these  buyers  and  sellers  out  of 
thy  temple!  That  thy  great  name  may  hereby  be  mag- 
nified, though  the  writer's  were  never  known!  To  thy 
heavenly  blessing  do  I  most  humbly  recommend  this  nean 
work,  and  worthless  workman,  with  a  resolution  to  remain, 
while  I  have  any  being, 

Tliine  own, 

RICHARD  STEELE. 


To   THE 

SERIOUS  READER, 

ESPECIALLY     THE     FIRST    HEARERS     OF     THE     MATTER     CON- 
TAINED   IN  THIS  BOOK. 

Christian  Reader:  — You  have  here  an  antidote  against 
the  most  common  distemper  of  God's  people,  in  his  worship. 
My  own  disease  caused  me  to  study  the  cure ;  the  general 
complaint  of  good  people  against  these  Egyptian  flies  moved 
me  to  preach  it;  and  the  common  good  of  God's  church, 
not  without  solicitations  thereto,  hath  now  persuaded  me  to 
publish  it.  Be  not  offended  that  so  much  is  written  on  so 
minute  a  point ;  greater  tracts  on  the  fever,  stone,  or  tooth- 
ache, whereby  they  may  be  certainly  cured,  would  not  be 
thought  too  long  by  such  as  are  sick  thereof.  Indeed,  this 
had  never  seen  the  light,  but  that  the  disease  is  so  general, 
and  that  so  few,  if  any,  have  thorouglily  handled  it.  How- 
ever, this  may  serve,  as  the  learned  lord  Verulam  hath  it, 
"to  awake  better  spirits,  and  to  do  the  bell-ringer's  office, 
who  is  first  up  to  call  others  to  church."  This  being  my 
first  essay,  riper  judgements  will,  I  believe,  observe  divers 
defects  and  superfluities  therein ;  but  candour  is  a  common 
debt,  which  we  all  owe  one  to  another,  and  one  poor  mite 
may  be  accepted  by  men,  when  two  mites  can  please  Christ 
himself.  It  is  my  request  to  you,  especially,  that  were  the 
first  hearers  hereof,  that  ye  be  not  hearers  or  readers  only, 
1* 


VI  THE  EPISTLE  TO  THE  READER. 

but  doers  of  the  word.  The  world  knows  you  have  been 
constant  hearers,  let  the  world  see  that  you  are  careful  doers. 
The  indubitable  truths  and  duties  that  I  have  laid  before 
you,  will  undoubtedly  convert  you,  or  else  undoubtedly 
condemn  you ;  and  therefore  I  beseech  you  in  the  bowels 
of  Christ,  that  ye  receive  not  the  grace  of  God  in  vain.  For 
now  I  live  if  ye  stand  fast  iti  the  Lord.  And  my  earnest 
request /or  yow  is,  that  divine  power  may  accompany  divine 
precepts.  If  you  reap  any  benefit,  let  God  have  all  the 
praise,  and  put  the  poor  instrument  into  some  corner  of  your 
prayers.  I  have  chosen  a  dialect  and  phrase  famihar  for  the 
advantage  of  the  matter,  rather  than  the  applause  of  the 
writer,  being  contented  to  be  ranked  among  those  who  re- 
gard the  graces  of  style  but  as  the  secondary  object  of  a  good 
writer ;  you  will  excuse  the  unevenness  of  the  style,  and 
other  imperfections,  when  you  understand  that  I  had  more 
studies  than  books  in  composing  hereof,  being  distant  from 
my  library,  and  variously  distracted  in  the  writing  about 
distractions.  But  my  aim  being  a  solid  cure,  not  a  starched 
discourse,  I  have  chosen  a  divinity  dress,  and  not  preached 
myself,  who  am  the  chief  of  sinners,  but  Christ  Jesus,  my 
Lord,  and  myself. 

Your  servant. 

For  Jesus'  sake, 

R.  S. 


THE  CONTENTS. 


CHAPTER 


THE   TEXT    EXPLAINED — THE    DOCTRINE    PROPOSED,    AND    A 
DISTRACTION  DESCRIBED. 

Page 

Sect.  I.  The  explication  of  the  Text 13 

Sect.  11.  A  Distraction  described 16 

CHAPTER  11. 

THE  KINDS  OF  DISTRACTIONS. 

Sect.  I.  Their  several  fountains 20 

1.  TheDevil 20 

2.  The  mind 22 

3.  The  fancy 23 

4.  The  outward  senses 25 

Sect.  II.  By  the  matter  whereof  they  consist 26 

Being  good,  bad,  indifferent 26 

Sect.  in.  By  the  adjuncts  of  them 29 


VUI  THE  CONTENTS. 

CHAPTER  III. 

THAT  IT  13  OUR  DUTY  TO  ATTEND  UPON  THE   LORD  WITHOUT 
DISTRACTIONS,  PROVED. 

Page 

Sect.  I.  From  the  possibility  of  it,  by  four  Arguments  34 

Sect.  II.  From  the  necessity  of  it 38 

1.  To  the  being  of  a  duty. 38 

2.  To  comfortin  a  duty 39 

3.  To  the  prosperity  of  a  duty 40 

4.  To  communion  with  Christ  in  a  duty 41 

CHAPTER  IV. 

REASONS  WHY  WE  OUGHT  TO    ATTEND    ON    THE    LORD    WITH- 
OUT   DISTRACTIONS. 

Sect.  I.  From  the  nature  of  God 44 

His  1.  Greatness 1 44 

2.  Holmess 46 

3.  Omniscience 47 

Sect.  II.  From  the  nature  of  his  M'^orship 49 

Being  1.  Reasonable 49 

2.  Spiritual 51 

3.  Sweet 52 

Sect.  III.  From  the  nature  of  our  condition 53 

1.  We  cannot  live  without  God 53 

2.  Our  only  way  of  communion  with  God  is  by  ordi- 

nances   53 

3.  All  our  heart  and  strength  is  too  little  for  this  work  54 
Sect.  IV.  From  the  nature  of  Distractions 56 

1.  They  divide  the  heart. 56 


THE  CONTENTS.  IX 

Page 

2.  They  frustrate  the  duty 57 

3.  They  contract  more  guilt 58 

CHAPTER  V. 

OBJECTIONS  ANSWERED. 

Sect.  I.  Its  impossibility 60 

Sect.  II.  Its  difficulty 63 

Sect.  III.  Their  commonness 67 

Sect  IV.  God's  accepting  the  will  for  the  deed 80 

CHAPTER  VI. 

THE    CAUSES    OF    DISTRACTIONS,    WITH    THEIR    REMEDIES. 

Sect  I.  Secret  atheism 74 

A  remedy  thereof. 77 

Sect.  II.  The  corruption  of  our  nature 78 

Its  remedy 81 

Sect.  III.  Unpreparedness  to  holy  duties 86 

A  case  of  conscience  answered,  viz : 

What  measure  of  preparation  is  necessary  before  our 

ordinary  duties  of  worship 87 

Sect.  IV.  Lukewarmness 92 

Its  remedies 95 

Sect.  V.  Worldly-mindedness 98 

Its  remedy 101 

Sect.  VI.  Weakness  of  love  to  Christ  and  his  ordi- 
nances   106 

Its  remedies 109 

Sect.  VII.  Want  of  watchfulness 114 

1.  Before  duties » 114 


X  THE  CONTENTS. 

Page 

2.  Induties 115 

S,  Afterduties 117 

The  remedy  thereof. 118 

Sect.  VIII.  A  beloved  sin 121 

Its  remedies 124 

Sect.  IX.  Satan 126 

A  remedy 129 

Sect.  X.  Vain  thoughts  at  other  times j  ...... .  131 

These  1.  Displease  and  disengage  the  Spirit  of  God  132 

2.  Dispose  and  naturalize  the  soul  to  these  thoughts  133 

3.  Discourage  us  to  the  conquest,  and  encourage  us 

to  the  sin 134 

4.  Infect  the  memory 136 

5.  Provoke  God  to  give  us  up 137 

The  remedies  hereof. 138 

Sect.  XL  A  divided  heart  in  four  respects 143 

Its  remedy 147 

Sect.  XII.  An  opinion  that  there  is  no  great  evil  in 

them 149 

Its  remedy 150 

CHAPTER  VII. 

THE    EVIL    OF    DISTRACTIONS. 

1.  In  their  nature 

Sect.  I.  They  arc  sins  against  the  first  tahlc  1 56 

Sect.  II.  They  are  heart  sins 158 

Sect.  III.  They  are  sins  in  the  special  presence  of  God  IGO 
Sect.  IV.  They  are  sins  about  the  most  serious  busi- 
ness    162 


THE  CONTENTS.  XI 

Page 

Sect.  V.  They  are  sins  of  hypocrisy 165 

Sect.  VI.  They  alienate  the  heart  from  holy  duties. . .  167 

Sect.  VII.  They  affront  the  majesty  of  God 169 

Sect.  VIII.  They  hinder  the  benefits  of  a  holy  duty. . .  171 

Sect.  IX.  They  deprive  the  soul  of  comfort 174 

Sect.  X.  They  grieve  away  the  Holy  Ghost 176 

CHAPTER  VIII. 

THE    CURE    OF   DISTRACTIONS. 

Sect.  I.  Dispel  the  causes 179 

Sect.  II.  Bevi^ail  your  former  failings  herein 182 

Sect.  III.  Engage  the  Spirit  of  God  in  your  assistance  187 

Sect.  IV.  Believe  in  the  presence  of  God 191 

Sect.  V.  Lay  a  law  upon  your  senses 197 

Whispering  during  the  worship  of  God 1 99 

Sect.  VI.  Reflection  and  ejaculation '  203 

Sect.  VII.  Strength  of  grace 208 

How  it  should  be  gotten ^ 215 

CHAPTER- IX. 

ENCOURAGEMENTS    UNDER    THE    BURDEN    OF    DISTRACTIONS. 

Sect.  I.  They  may  exist  with  grace 218 

Sect.  II.  Your  case  is  not  singular 222 

Sect.  III.  Christ's  intercession  is  without  distraction . .  223 

Sect.-IV.  Distractions  may  make  us  humble 225 

Sect.  V.  God  can  make  some  sense  out  of  such  prayers  227 
Sect.  VI.  There  is  a  grace  and  strength  in  Christ  to 

help  against  them 229 

Sect.  VII.  A  perfect  riddance  of  them  is  the  happiness 

of  heaven 231 


XU  THE  CONTENTS. 

CHAPTER  X. 

INFERENCES  FROM  THIS  DOCTRINE. 

Page 

Sect.  I.  We  have  cause  to  mourn  over  our  best  duties  234 

Sect.  II.  Omissions  of  duty  are  dangerous 237 

Sect.  III.  The  great  necessity  of  watchfulness 240 

Particularly  in 

1.  Prayer 243 

2.  Hearing  God's  vrord 243 

3.  Reading 244 

4.  Singing  psalms 244 

5.  Meditation 245 

Sect.  IV.  Great  cause  to  bless  God  for  freedom  from 

distractions 246 

Sect.  V.  That  religion  is  an  inward,  difficult,  and  se- 
rious business 248 


A  REMEDY 


WANDERING  THOUGHTS. 


CHAPTER  I. 


THE     TEXT     EXPLAINED. THE      DOCTRINE     PRO- 
POSED, AND  A   DISTRACTION  DESCRIBED. 

SECTION  I. 

THE    EXPLICATION    OF    THE    TEXT. 

That  ye  may  attend  upon  the  Lord  without  distraction. —  1  Cor.  vii.35. 

The  words  of  the  text  present  us  with  a  design 
that  beUevers  as  often  aim  at,  and  yet  miss,  as  any 
in  the  world ;  and  which  is  so  excellent  and  rare 
an  attainment,  that  the  Holy  Ghost  even  makes 
two  words  on  purpose  to  express  it  by,  no  where 
else  found  in  the  New  Testament ;  "  to  attend  on 
the  Lord  without  distraction." 
2 


14  A   REMEDY   FOIl 

I.  The  matter  what,  "  attend  upon  the 
Lord." 

II.  The  manner  how,  "  without  distrac- 
tion." 

I.  The  matter  what,  "  attend  upon  the  Lord." 
The  Greek  word  for  "  attend  "  in  our  copies,  hath 
a  remarkable  elegancy  in  it.  I.  That  you*  may 
befit  and  ready  for  God's  service,  that  religion  and 
religious  duties  may  sit  fitly  on  you,  that  you  may 
be  ready  to  serve  the  Lord  in  duty  or  suffering. 
A  most  sweet  frame  of  soul  to  be  always  bent  and 
strung  for  the  service  of  God.  That  man  is  meet 
for  the  master's  use,  that  is  prepared  unto  every 
good  work.  2  Tim.  ii.  21.  How  many  choice 
opportunities  for  instruction,  for  reproof,  for  cha- 
rity, for  prayer,  do  we  hazard ;  yea,  and  lose,  for 
want  of  a  soul  quick  and  ready  to  do  our  duty  ? 
2.  That  you  may  he  fixed  and  settled  in  his  service. 
The  word  intimates  such  an  inseparable  cleaving, 
such  a  marriage  of  the  mind  to  the  work  of  God, 
that  we  have  in  hand,  as  can  by  no  means  suffer  a 
divorce.  It  should,  be  as  hard  a  matter  to  break 
off  the  heart  from  God  in  his  service,  being  married 
to  him,  and  settled  in  holy  duties,  as  it  is  to  abstract 
the  miser's  soul  from  the  world  to  which  it  is  glued. 


UANDElUNi;    THOUGHTS.  15 

II  The  manner  how,  "  without  distraction." 
The  sense  hereof  is  ahnost  perverted  by  the  em- 
phasis of  the  former  word.  Yet  this  word  is  not 
without  its  great  weight :  and  it  speaks  a  quiel^  un- 
shaken, and  immoveable  frame  of  soul,  which  cannot 
be  whirled  about  with  vain  trifles.  The  soul  is 
never  at  that  holy  quiet,  as  when  it  is  directly 
ascending  and  communing  with  the  Lord ;  and 
therefore  Satan  exceedingly  envies  this  celestial 
happiness  of  the  saints,  and  if  he  cannot  distract 
them  from  duty,  be  sure  he  will  distract  them  in 
it ;  and  this  he  doth  very  much  by  the  world,  and 
the  business  thereof.  And  therefore,  saith  the 
apostle,  guide  your  condition  so,  in  this  suffering 
season,  as  that  it  may  not  misguide  your  hearts,  in 
}  our  attendance  on  the  Lord ;  that  you  may  not 
attend  on  yourselves,  nor  on  others ;  but  on  Him 
who  is  the  centre  of  an  ordinance,  and  your  all 
in  all. 

Take  the  sum  of  all  in  this  assertion,  the  main 
doctrine  from  the  text,  —  //  is  a  Christian'' s  duty 
to  attend  on  the  Lord  without  distractions. 

And  that  I  may  from  this  text  ajid  doctrine  pro- 
fitably handle  the  case,  and  endeavour  the  cure  of 
distractions,  I  shall  proceed  to  show  these  things. 


16  A   REMEDY  FOR 

1.  The  nature  of  a  distraction.  2.  The  kinds  of 
distractions.  3.  That  it  is  our  duty  to  attend  upon 
the  Lord  without  distractions.  4.  The  reasons 
why  we  must  attend  on  the  Lord  without  distrac- 
tions. 6.  Answer  the  objections.  6.  Describe 
the  causes  of  distractions.  7.  The  evil  of  them. 
8.  The  cure  of  them.  9.  Propound  some  encou- 
ragements under  the  burden  of  distractions.  10. 
Draw  some  inferences  from  this  doctrine. 
And,  First,  of  the  nature  of  a  distractiono 


SECT.  IL 

A   DISTRACTION   DESCRIBED. 

The  first  head  will  be  to  describe  a  distraction. 
A  distraction  is  a  secret  wandering  of  the  heart 
from  God,  in  some  duty  in  hand. 

1.  It  is  a  wandering.  As  the  remissness  of 
our  devotion  shoots  short,  so  distraction  shoots 
awry.  'Tis  said,  Prov.  xxvii.  8,  "  As  a  bird  that 
wandereth  from  his  nest,  so  is  a  man  that  wander- 
eth  from  his  place."  It  is  commonly  known,  the 
ready  way  to  destroy  the  young  in  the  shell,  is  dis- 


WANDERING    THOUGHTS.  17 

continuance  of  heut ;  and  to  wander  from  our 
heavenly  work,  produces  the  dead  offspring  of  un- 
frohtable  duties.  It  would  be  almost  as  easy  to 
trace  and  follow  the  bird  in  his  vagaries,  as  the 
volatile  and  intricate  imaginations  of  the  heart. 
It  is  a  digression; — you  that  are  curious  to  ob- 
serve the  minister  in  his  digressions,  how  nmch 
more  necessary  is  it  to  observe  your  own?* 

2.  It  is  secret,  in  the  heart.  And  this  con- 
tracts the  guilt  and  nature  ©f  hypocrisy  upon  a  disr 
traction ;  for  we  have  a  short  and  clear  description 
of  hypocrisy,  which  agrees  too  well  with  distrac- 
tions, Matt.  XV.  7,  8 :  "  This  people  draweth  nigh 
unto  me  with  their  mouth,  and  honoureth  me  with 
their  hps ;  but  their  heart  is  far  from  me."  To 
have  a  bended  knee,  a  craving  eye,  are  choice 
expressions  of  duty ;  but  without  the  impressions 
and  attendance  of  the  heart,|  are  double  iniquity 
and  flat  hypocrisy.     How  empty  would  our  con- 

*  The  same  Greek  word  signifies  the  soul,  and  a  butterfly, 
because  our  wandering  imaginations  make  our  wavering 
spirits  like  butterflies,  puffed  up  and  down  with  every  blast 
of  vanity.  —  Mr.  Paget, 

f  In  the  sacrifices  of  the  law,  the  inwards  still  were  oi- 
fered  to  God,  tlie  skin  was  for  the  priest. 
2* 


18  A   REMEDY   FOR 

gregations  be  sometimes,  if  no  more  bodies  were 
present  than  there  are  souls?  And  what  abun- 
dance of  sorry  service  hath  our  God,  that  nobody 
sees. 

Yet  how  unknown  soever  these  triflings  of  the 
mind  are  to  others,  or  to  ourselves,  yet  are  they 
most  palpable  to  the  Lord,  who  sets  our  most 
"  secret  sins  in  the  light  of  his  countenance ;" 
Psalm  xc.  8 ;  and  though  these  may  seem  small 
trifles,  yet  they  fall  under  the  rebuke  of  religion ; 
and  are  as  sinful  as  they  are  secret :  good  in  se- 
cret is  the  best  goodness ;  and  secret  sinlulness 
the  worst  sinfulness. 

3.  This  wandering  of  the  heart  is  from  God, 
for  God  is  the  object  of  worship.  "  To  pray 
aright  is  to  pray  before  the  Lord:  Zech.  vii.  2L 
"  To  give  thanks  aright  is  to  give  thanks  before 
God:"  Dan.  vi.  10:  not  in  his  sight  only,  for  so 
you  are  when  your  hearts  are  worst;  but  good 
men  looked  on  God  when  they  spake  to  him,  as 
we  look  on  men  when  we  speak  to  them.  Me- 
lancthon  saith,  he  had  heard  Luther  in  his  secret 
prayers,  so  pra^»  that  one  would  verily  think  there 
were  somebody  in  the  room  with  him  to  whom 
he  spake. 


WANDERING   THOUGHTS.  19 

4.  This  wandering  is  while  some  duty  is  in 
hand.  That  was  a  good  answer  of  Nehemiah  to 
his  false  friends,  "  I  am  doing  a  great  work,  so 
that  I  cannot  come  down.  Why  should  the  work 
cease  while  I  leave  it  and  come  down  to  you?" 
Nehemiah  vi.  3.  He  that  is  in  a  duty  to  God  is 
about  a  very  great  work,  and  that  work  stands,  or 
goes  backward,  every  moment  the  heart  is  away ; 
and  why  should  a  temporal  *  vanity  set  back,  and 
perhaps  quite  unravel  your  eternal  concernment? 
How  will  that  Spartan  youth  rise  up  in  judgement 
against  us,  that  holding  the  censer  during  Alex- 
ander's heathen  sacrifices,  would  not  stir  his  hand 
from  its  duty,  though  the  burning  coals  fell  there- 
on, and  made  his  flesh  to  fry  and  smell  in  the 
presence  of  all  the  spectators  ? 

*  When  King  Ethelbert  was  at  his  devotions,  news  was 
brought  of  the  Danish  invasion  at  Essenden,  but  he  neither 
omitted  nor  abbreviated  his  prayers ;  he  would  hear  no  suit 
on  earth,  till  he  had  made  Iris  requests  in  heaven,  and  after- 
wards he  bravely  vanquished  them.  —  Dr.  T.  Fuller. 


20  A  'REMEDY    ¥01\ 


CHAPTER  11. 

THE    KINDS    OF  DISTRACTIONS. 

SECTION  I. 

THEIR  SEVERAL  FOUNTAINS. 

Our  second  duty  will  be  to  take  a  view  of  the 
kinds  or  sorts  of  distractions ;  and  they  are  di- 
versified :  1.  From  the  fountain  whence  they  flow. 
2.  From  the  matter  whereof  they  consist.  3. 
From  their  adjuncts.  For  the  first  of  them,  you 
will  find, 

1 .  J[Iamj  of  our  distractions  may  justly  he  fa- 
thered on  the  Devil.  He  is  a  spiritual  substance, 
and  is  most  properly  conversant  in  spiritual  sins ; 
he  is  completely  skilled  in  all  thoughts  whatsoever, 
and  therefore  what  he  imparts  here  is  of  his  own. 
The  hiorh-priest  Joshua  could  not  be  at  his  prayers 
for  the  Israel  of  God,  but  as  Christ  the  angel  of 
the  covenant  was  on  one  hand,  Satan  was  standing 
on  the  other,  Zcch.  iii.  1,  and  he  was  got  at  the 


WANDERING  THOUGHTS.  21 

readier  hand,*  the  right  hand,  the  hand  of  action, 
that  he  might  hinder  him  more  dexterously  in  his 
devotion.  And  when  Satan  stands  on  the  right 
hand,  the  prayer  is  in  danger  to  become  sin.  Psal. 
cix.  6,  7.  When  we  are  most  serious  before  the 
Angel,  the  Devil  is  whispering  at  our  elbow ;  and 
who  can  be  dull  and  watchless,  when  God  is  on 
one  hand,  and  Satan  on  the  other? 

The  Devil  is  afraid  of  a  serious  lively  prayer  at 
his  heart ;  he  knows  that  can  pull  down  in  a  minute 
what  he  hath  been  contriving  for  a  thousand  years  ; 
and  therefore,  if  he  cannot  withold  us  from  holy 
duties,  he  will  do  his  utmost  to  disturb  us  in  them. 
Hence  the  vision  of  that  holy  man  who  in  the 
whole  market  saw  but  one  devil  busy  (for  there 
Self  was  at  hand,  Satan  had  no  need  to  bestir  him;) 
but  in  the  conj^regation  there  were  multitudes  of 
them  :  all  their  skill  and  power  being  little  enough 
to  ward  oft'  poor  souls  from  Jesus  Christ.  Alas ! 
we  pray,  and  hear,  and  live  as  securely,  as  if  there 
were  no  Devil  at  all. 

*  "  A  wise  man's  heart  is  at  his  right  hand."  Ecclot-. 
X.  2.  i.  e.  His  heart  is  ready  and  prepared  to  every  good 
work.  —  Annot.  in  loc. 


22  A   REMEDY   FOR 

And  his  suggestions  in  religious  duties  are  usu- 
ally more  violent  and  impetuous,*  more  dreadtul 
and  impious,  than  those  which  are  of  our  own  breed- 
ing; called  therefore  darts,  and  fiery  darts  of  that 
wicked  one.  Though  he  lay  these  suggestions  ot 
his  at  thy  door,  yet  they  will  be  counted  in  the  num- 
ber of  his  sins  and  of  thy  afflictions. 

2.  Our  distractions  proceed  from  the  mind  and 
understanding.  The  vanity  of  the  mind  alienates 
us  from  the  life  of  God,  and  from  communion  with 
him.  When  a  present  and  seasonable  petition  or 
instruction  is  conveyed  through  the  ear  into  the  un- 
derstanding, it  wantonly  plays  therewith,  and  takes 
occasion  to  run  out  on  some  contiguous  notion ; 
and  from  that  to  another  and  at  length  rests  and 
dwells  on  some  alien  and  unseasonable  point,  till 
the  gales  of  the  good  Spirit,  and  the  present  matter 
be  overpast.  And  thus  by  a  default  in  the  under- 
standing, we  seek  not  God,  Psal.  liii.  2,  nor  find  him 
as  we  might;  and  that  excellent  faculty,  which 
would  penetrate  into  the  divine  mysteries,  and 
should  guide  the  will  and  heart  unto  God,  by  the 

*  Joab  could  hinder  David  from  weeping  for  Absalom, 
not  from  numbering  the  people,  to  wliich  Siitan  stirred  him 
up.  —  D.  Arrows. 


WANDERING  THOUGHTS.  23 

ignis  fatmis  of  its  unmortified  vanity,  misleads  us 
from  the  chief  good,  and  entangles  us  in  distrac- 
tions. We  read  "  of  a  filthiness  of  the  spirit,"  2 
Cor.  vii.  1,  whereof  surely  this  is  a  part,  and  must 
be  cleansed  in  them  that  will  *'  perfect  holiness  in 
the  fcarofGod." 

3.  '  Some  distractions  proceed  from  the  fancy, 
a  most  busy  faculty,  which  is  most  unruly  and  least 
sanctified  in  a  holy  man.  Sometimes  by  the  help  of 
memory,  stepping  back  into  things  past,  she  brings 
into  the  most  solemn  worship  a  thousand  passages 
that  are  past  and  gone,  and  rolling  them  in  the  head, 
carries  soul  and  all  quite  away  from  God :  hence 
it  is,  you  often  hear  them  say,  "  such  a  thing  came 
into  my  mind  at  sermon  or  prayer,"  that  was  for- 
gotten weeks  or  months  before  :  yea,  daring  to 
re-act  former  sins  by  contemplative  wickedness  in 
the  very  sight  of  God,  which  doubles  the  guilt  by 
repetition,  and  makes  your  former  sins  exceeding 
sinful.  In  this  sense  that  is  true,  "  Better  is  the 
sight  of  the  eyes,  than  the  wandering  of  desire;" 
Eccles.  vi.  9 ;  there  is  something  more  of  evil  in 
these  second  contemplations,  than  in  the  first  com- 
missions. Sometimes  the  fancy  will  create  a  world 
of  figments  or  notions  out  of  nothing,  and  multiply 


24  A   REMEDY   FOR 

impertinent  thoughts  upon  no  ground,  and  to  no  pur- 
pose ;  and  can  sally  out  of  the  present  matter  to 
every  adjacent  business,  and  make  a  great  ado  to 
bring  nothing  to  pass.  "  There  is  a  path  which  no 
fowl  knoweth,  and  which  the  vulture's  eye  hath  not 
seen,"  Job  xxvii.  8 ;  the  fancy  can  find  out  such  a 
way ;  thus  God  is  not  in  all,  hardly  in  any,  of  our 
thoughts,  when  we  pretend  to  treat  him  with  the 
greatest  solemnity. 

And  sometimes  the  fancy  breeds  distractions  by 
forecasting  things  to  come ;  so  many  a  man  can 
most  easily,  on  the  Sabbath,  contrive  his  business 
for  all  the  week  after ;  and  the  poor  woman  in  the 
corner  of  a  prayer  order  the  business  of  all  the 
house  for  a  day.  Hence  many  an  affair  is  cursed 
in  our  hands,  by  our  unhappy  contrivance  thereof 
in  the  time  of  worship.  Thus  we  have  some  saying 
(in  their  hearts  no  doubt),  "When  will  the  new 
moon  be  gone,  that  we  may  sell  corn,  and  the 
sabbath,  that  we  may  set  forth  wheat?"  Amos 
viii.  5.  And  it  is  well  if  they  have  no  com- 
panions in  this  assembly,  who  are  making  their 
hay,  measuring  their  corn,  counting  their  coin,  if 
not  providing  for  their  lusts,  while  they  seem 
earnest  with  the  Lord  negotiating  for  eternity. 


WANDERING  THOUGHTS.  25 

4.  Our  distractions  in  GocVs  iv  or  ship  are  some- 
times occasioned  by  our  outward  senses.  Most  fre- 
quently by  the  eye  ;  a  wandering  eye  mostly  hath  a 
wandering  heart ;  for  when  the  eye  discovers  any 
new,  pleasing,  or  ridiculous  object,  it  presently 
brings  news  thereof  unto  the  heart ;  and  that  de- 
bates and  studies  upon  it,  to  the  grieving  of  God's 
Spirit,  and  cooling  of  our  own :  and  when  that  is 
over,  a  fresh  sight  presents  itself,  and  the  eye  is 
ready  for  that  again,  and  leads  the  heart  into  a 
maze  of  follies.  We  read,  '♦  My  eye  affecteth  my 
heart,  because  of  all  the  daughters  of  the  city," 
Lam.  iii.  51,  that  is  with  grief  for  their  calamity. 
There  is  a  reciprocal  working  it  seems  ;  the  heart 
at  first  affects  the  eye,  and  the  eye  can  affect  the 
heart  with  grief:  even  in  like  manner,  when  the 
sons  or  daughters  of  the  city  enter  the  assembly, 
the  eye  affects  the  heart ;  stirs,  diverts,  kindles  the 
heart ;  and  the  heart  corrupts,  stains,  and  transmits 
its  folUes  by  the  eye  ;  the  precious  soul  meanwhile 
suffering  between  them,  and  the  holy  God  and  his 
services  being  wofully  slighted. 

You  resolve  in  this  duty,  I  will  not  swerve  from 
God,  nor  step  aside  into  the  least  distraction ;  but 
you  bolt  the  door  and  let  your  enemy  in  at  the  win- 
3 


26  A  REMEDY  FOR 

dow.  The  thoughts  that  are  shut  out  at  the  street- 
door  steal  in  at  the  back  door,  if  you  do  not  as  well 
"make  a  covenant  with  your  eyes,  as  keep  your 
feet,  when  you  enter  into  the  house  of  God.'^  In 
this  sense  the  woman  and  man  also  have  need  of 
the  covering  of  a  holy  and  constant  watch,  "  be- 
cause of  the  angels,"  the  wicked  children  of  hell, 
that  ride  abroad  in  the  air,  to  carry  away  our  hearts 
from  God. 


SECT.  II. 

THE   MATTER  OF  DISTRACTIONS. 

Secondly  :  Distractions  are  distinguished  by  the 
matter  whereof  they  consist ;  wliich  is  sometimes 

1.  Good.  It  is  Satan's  ambition  and  triumph, 
when  he  can  aflront  God  with  his  own  matters ;  as 
to  bring  in  shreds  of  sermons  in  the  heat  of  prayer ; 
and  long  passages  which  you  have  read,  to  keep 
out  material  points,  that  you  should  be  hearing :  he 
will  hold  your  husband's  picture  before  you,  while 
you  should  look  on  your  husband's  face,  and  at 
length  delude  you  with  shadows   instead  of  sub- 


WANDERING   THOUGHTS  27 

Stance.  A  good  thing  in  its  nature,  may  become  a 
bad  thing  in  its  use,  when  it  is  out  of  season. 
Jewels  misplaced  may  grow  worthless ;  a  diamond 
on  the  finger  is  an  ornament,  but  in  the  bladder  a 
torment ;  and  God  dislikes  his  own  things  in  the 
Devil's  way,  little  less  than  the  Devil's  things 
themselves. 

As  when  one  is  playing  in  concert,  as  Mr.  White 
remarks,  if  we  stay  on  any  note,  while  they  who 
play  the  other  parts  go  on,  that  which  at  first  made 
excellent  harmony,  becomes  now  harsh,  and  spoils 
the  music :  so  those  thoughts  that  were  sweet  and 
musical,  while  they  were  suitable  and  pertinent  to 
thy  prayer,  become  harsh  by  dwelling  unseason- 
ably upon  them. 

2.  Sometimes  our  wanderings  are  made  up 
of  things  indifferent  in  themselves;  and  these 
things  by  mis-timing  them,  are  debauched,  and 
made  very  evil  and  offensive  unto  God.  As  to 
talk  with,  or  to  see  a  friend,  is  in  itself  indifferent ; 
but  to  perform  this  in  the  heat  of  harvest  may  be 
folly.  There  are  a  hundred  harmless  thoughts 
both  of  things  and  persons,  which  crowding  into 
the  sacred  presence  of  God,  and  interposing  "be- 
tween the  soul  and  its  Maker,  while  the  matters  of 


28  A  REMEDY   FOR 

eternity  are  debating  and  concluding,  are  a  great 
offence,  and  deserve  to  be  whipped,  and  posted  and 
sent  away. 

3.  The  matter  of  them  sometimes  is  absolutely 
bad,  proud,  wanton,  malicious  thoughts :  blasphe- 
mous thoughts,  as  whether  God  is,  when  we  are 
praying  to  him,  and  the  like.  Able  to  sink  us  at 
any  time,  but  sins  of  a  double  dye  in  the  worship 
of  God ;  because  there  the  special  and  piercing 
eye  of  God  is  upon  us  :  as  theft  therefore  is  penal 
in  all  places,  by  reason  of  its  intrinsic  evil,  much 
more  criminal  is  it  before  a  judge  in  the  court : 
even  so  are  these  thoughts  guilty  and  base  any 
where,  but  when  they  shall  dare  to  intrude  into  the 
presence  of  the  Judge  of  Heaven  and  Earth,  as  it 
were  daring  a  jealous  God,  this  is  prodigious  sin 
and  greatly  provokes  him.  So  "  They  come  unto 
me  as  the  people  cometh,  and  they  sit  before  me 
as  my  people  ;  with  their  mouths  they  show  much 
love,  but  their  heart  goeth  after  their  covetous- 
ness."  Ezek.  xxxiii.  31.  What  more  sweet  than 
a  religious  mouth  ?  What  more  bitter  than  a  cove- 
tous heart  ?  Especially  when  the  heart  goeth  out 
after  covetousness,  pursues  and  follows  it  in  the 
sight  of  God.     Oh,  dreadful !  God  is  pursuing  and 


WANDERING   THOUGHTS.  2flf 

following  the  sinner  with  Christ  and  mercy  in  his 
arms,  and  the  sinner  the  while,  with  his  very  heart, 
is  going  after  sin.  And  thus  that  house  which 
God  calls  "the  house  of  prayer,"  we  make  a  den 
of  lust,  malice,  covetousness,  and  sin. 


SECT.  III. 

THE   ADJUNCTS   OF   DISTRACTIONS. 

Thirdly:  Distractions  are  distinguished  by  their 
adjuncts.     For, 

1.  Some  are  sudden.  As  the  church,  "  Or  ever 
I  was  aware,  my  soul  made  me  like  the  chariots 
of  Amminadab,"  Cant.  vi.  12 ;  and  happy  is  that 
soul  that  is  so  sweetly  and  suddenly  carried  after 
Jesus  Christ.  So  sometimes  our  treacherous  soul, 
before  we  know  or  are  aware  of  it,  makes  us  like 
those  hasty  chariots ;  which  misery  comes  about 
through  want  of  watchfulness,  which  like  a  porter 
should  keep  the  door,  and  turn  all  stragglers  aw^ay. 
A  thought  is  a  sudden  motion,  and  by  it  we  may 
quickly  step  into  heaven  or  hell ;  now  these 
thoughts  do  steal  in  so  suddenly,  that  we  fall  to 
3* 


30  A  REMEDY  FOR 

muse  how  they  came  in,  by  what  door  they  entered, 
and  so  are  entangled  in  more  distractions  by 
tracing  the  former,  and  commit  new  errors  by  dis- 
covering the  old. 

But  now  other  wanderings  are  more  premedi- 
tated, and  whereinto  the  soul  falls  more  leisurely, 
and  wallows  therein,  either  of  choice,  or  without 
much  interruption ;  and  these  have  much  more 
guilt  and  mischief  in  them. 

2.  Some  distractions  are  umvilling.*  When 
the  heart  like  a  good  archer  aims  directly  at  com- 
munion with  the  Lord,  Satan  or  his  corruptions  jog 
him  at  the  elbow,  and  make  him  miss  the  mark. 
This  indeed  is  a  sad  disappointment,  for  a  noble 
soul  to  embrace  the  dunghill,  instead  of  the  Sun  of 
Rio-hteousness ;  for  a  man  to  loose  those  sweet 
words  and  minutes  which  might  be  had  with  God  ; 
it  is  a  sad  mischance  indeed,  but  which  is  common 
with  man,  wherein  if  the  soul  cry  out  as  the  forced 

*  Of  these  Mr.  Capcl  speaks  thus :  While  thy  prayer 
comes  out  of  a  spiritual  habit  of  grace,  and  is  set  on  work 
at  first  by  an  actual  intention  of  the  mind,  a  virtual  intention 
may  serve  all  along  after,  though  there  bu  some  roving 
thoughts;  I  say,  may  bcrvc  to  make  them  current  at  the 
ihronc  of  jirace,  and  in  the  court  of  conscience. 


WANDERING  THOUGHTS.  31 

virgin,  Deut.  xxii.  27,  it  shall  not  be  imputed  to  her, 
especially  when  there  was  neither  previous  pro- 
vocation, nor  subsequent  consent.  And  this  is 
the  case  of  blasphemous  thoughts,  which  are  like 
lightning  cast  into  a  room,  that  carries  horror, 
but  springs  from  no  cause  thereof  in  the  room-;  so 
these  thoughts  come  in  upon  thee,  amaze  and  ter- 
rify, surprise  thee  against  thy  w  ill :  but  be  of  good 
comfort,  neither  leave  off  thy  duties ;  for  thy  pray- 
ers will  do  thee  more  good  than  these  can  do  thee 
harm,  nor  hasten  from  them  to  gratify  Satan ;  for 
if  God  be  not  able  to  protect  thee  in  the  discharge 
of  thy  duty,  it  is  time  to  think  of  another  master ; 
but  complain  of  Satan  to  God,  parley  not  with 
them,  but  divert  thy  thoughts,  and  cry  to  that  God 
the  more,  whom  he  tempts  thee  to  blaspheme. 

But  others  are  ivilling  distractions,  which  are 
the  ordinary  effect  of  an  unspiritual  and  uprepared 
heart :  to  such  a  heart  the  whole  duty  is  a  distrac- 
tion ;  when  a  vain  and  earthly  soul,  like  a  truant 
scholar,  keeps  out  of  his  master's  sight  from 
choice,  and  with  content,  and  is  any  where  better 
than  at  his  lesson ;  what  little  rest  would  such  a 
soul  find  in  heaven?  or  what  true  delight  can  he 
take  in  the  most  holy  presence  of  God  above,  that 


32  A  REMEDV  FOR 

can  find  no  rest  and  sweetness  in  his  presence 
below  ? 

3.  Again,  some  distractions  are  long,  and  do 
consist  of  a  concatenation  of  vain  thoughts,  when 
they  do  lodge  in  the  heart.  The  Lord  still  calling 
at  the  door,  and  saying,  "How  long  shall  vain 
thoughts  lodge  within  thee?"  These  do  much 
alter  the  complexion  of  the  soul,  and  argue  too 
deep  a  habit  of  vanity  therein.  It  is  a  true  saying, 
Though  we  cannot  hinder  the  birds  from  flying 
over  our  heads,  yet  we  may  disturb  their  roosting 
or  making  nests  in  our  hair.  So,  though  we  can- 
not well  hinder  the  sudden  suggestion  of  a  vani 
thought,  yet  we  may  trouble  its  quiet  resting  in  the 
soul.  Yet  such  strange  subtlety  is  there  in  us, 
that  we  can  keep  God  absent  from  our  hearts  a 
long  time,  yea,  even  when  we  are  employed  in  a 
prayer,  and  be  tampering  with  the  world  or  sin  all 
the  while,  the  soul  never  coming  in  till  the  amen  of 
a  prayer  do  awaken  us. 

But  other  distractions  are  but  sJiort,  only  a  step 
out  of  the  way,  and  in  again,  and  the  soul  catcheth 
the  faster  hold  of  God.  And,  indeed,  when  the 
soul  doth  follow  hard  after  God,  as  every  one 
should  do  in  his  service,  though  it  stumble,  as  it 


WANDERING  THOUGHTS.  33 

often  happens  to  the  most  earnest  in  the  way,  yet  it 
recovers  to  its  advantage,  being  more  zealous  after ; 
the  fall  of  the  former  being  Uke  that  of  the  swine, 
who  lies  still  in  her  mire  ;  the  fall  of  the  latter,  like 
the  sheep  that  falling  riseth,  and  runs  the  faster. 
And  thus  you  have  seen  the  several  kinds  of  dis- 
tractions, which  was  the  second  general  head, 


34  A   REMEDY   FOR 


CHAPTER  III. 

TO   ATTEISD  ON   THE   LORD  WITHOUT   DISTRACTION 
IS  OUR  DUTY. 

SECTION  I. 

THE    POSSIBILITY    OF    IT. 

In  the  third  place  I  shall  prove,  that  to  attend 
upon  the  Lord  without  distraction  is  our  duty 
which  will  clearly  follow  by  demonstrating,  1. 
The  possibility  of  it ;  2.  The  necessity  of  it. 

First,  It  is  possible  thus  to  serve  our  God.  The 
sluggard,  it  is  true,  finds  a  lion  in  his  way  to  every 
duty,  and  nothing  is  possible,  because  nothing  is 
welcome.  —  There  is  no  duty  so  easy,  but  it  is  dif- 
ficult to  the  negligent ;  none  so  hard,  but  it  is  easy 
through  divine  grace  to  the  diligent.  Perfection 
herein  I  assert  not ;  but  that  we  may  attain  it  in 
the  substance  and  sincerity  thereof,  is  proved  : 

1 .  From  the  precept  of  God.  The  wise  and 
merciful  God  commands  nothing,  but  he  finds  or 


WANDERING   THOUGHTS.  35 

makes  it  possible ;  his  commands  are  not  snares, 
but  rules,  yea  and  helps.  When  a  master  com- 
mands, power  and  assistance  wait  not  on  his  com- 
mands ;  the  servant's  strength  must  perform  the 
master's  will :  but  here  are  the  commands  of  a 
father,  which  when  they  outstrip  his  child's  strength, 
are  still  accompanied  with  his  own  assistance  ;  and 
the  chair  which  the  weak  child  cannot  bring  in,  he 
helps  to  fetch  himself.  Now  behold  the  divine 
precept,  "  Serve  liim  in  truth  with  all  your  heart." 
1  Sam.  xii.  24.  What  truth  is  there,  while  we  ap- 
pear to  serve  the  Lord,  and  indeed  do  not  think 
upon  him  at  ail !  Or  how  is  that  with  all  the  heart, 
while  there  is  not  half,  nor  any  thereof  many  times ! 
While  we  can  pray,  and  plot,  and  think,  and  look, 
and  begin  our  devotion  only  at  the  end  of  the  duty. 
Our  merciful  Father  will  not  impose  an  impractica- 
ble law  upon  us.  It  may  by  accident  become  im- 
possible, but  it  is  not  so  in  itself. 

2.  In  regard  of  the  power  of  God  it  is  possible. 
Ours  is  the  duty,  but  his  is  the  strength.  God  and 
his  servant  can  do  any  thing.  When  you  look  on 
a  hard  task,  and  your  heart  fails  you,  raise  your  eye 
of  faith,  and  you  will  find  God  the  strength  of  your 
heart ;    "  I  can  do  all  things  through  Christ  that 


36  A   REMEDY  FOR 

strengthened  me,"  Phil.  iv.  13  :  lo,  here  the  omni- 
potency  of  a  worm !  If  all  things,  that  is  all  my 
duty,  then  this  among  the  rest.  But  you  will  say, 
This  was  an  apostle,  a  person  of  great  strength 
and  grace :  yet  still  the  acts  were  from  the  man, 
but  the  strength  was  from  Christ;  for  the  same 
person  saith,  "  Not  that  we  are  sufficient  of  our- 
selves to  think  any  thing  as  of  ourselves,  but  our 
sufficiency  is  of  God."  2  Cor.  iii.  6.  Who,  though 
he  be  at  the  same  time  terrible  out  of  his  holy 
places,  and  darts  his  curses  on  them  that  do  his 
work  negligently,  yet  "  the  God  of  Israel  is  he  that 
giveth  strength  and  power  to  his  people,  blessed  be 
God."  Psal.  Ixviii.  35.  He  gives,  that  is,  he  is 
ready  to  give  it  out ;  but,  alas !  his  stock  hes 
almost  dead  by  him ;  and  i^ew  sue  to  him  in  good 
earnest.  His  power  is  at  your  service,  and  there- 
fore serve  yourselves  of  it. 

3.  In  regard  o£the  'promises  of  God,  this  is  pos- 
sible. To  every  command  there  is  a  promise.* 
The  command  finds  us  work,  the  promise  finds  us 
strength.     As  to  this,  some  think  that  clause  in  our 

+  Compare  Dcut,  x.  J6,  with  chap,  x^x,  6;  and  so  1  John, 
ji.  27,  28. 


WANDERING   THOUGHTS.  37 

magna  charta,  Ezek.  xi.  19,  of  one  heart,  is  in- 
tended this  way ;  wherein  the  Lord  promiseth  an 
united  heart  to  his  servants.  A  hypocrite  hath 
more  hearts  than  one  ;  a  heart  for  his  pleasures,  a 
heart  for  his  pride,  here  and  there  his  affections  are 
stragghng;  now  saith  God  I  will  give  one  heart. 
There  is  another  promise,  "  I  will  put  my  fear  into 
their  hearts,  that  they  shall  not  depart  from  me ;" 
Jer.  xxxii.  40 ;  neither  in  whole  nor  in  part,  unless 
the  fault  be  in  yourselves.  Now  these  promises 
are  amen  in  Christ,  and  do  belong  to  every  soul 
that  is  in  Christ,  who  may  claim  and  have  the 
benefit  of  them. 

4.  Add  hereunto  the  experience  of  many  ser- 
vants of  God,  who  by  a  habit  of  holy  watchfulness, 
have  attained  to  considerable  strength  against 
these  wanderings.  Hope  of  relief  makes  many 
complain  of  their  distractions,  when  fear  of  pride 
hinders  them  from  divulging  their  attainments ; 
and  that  which  by  the  grace  of  God  is  possible  for 
others,  with  the  same  grace  is  possible  for  you. 
4 


38  A    REMEDY   FOR 


SECT.  II. 

THE   NECESSITY   OF  IT. 

Secondly,  it  is  necessary,  and  therefore  no 
doubt  our  duty,  to  attend  on  God  without  distrac- 
tions. It  not  only  may  be  done,  but  must  be  done. 
You  will  say,  they  are  happy  that  can  do  it,  but 
they  may  be  safe  enough  that  cannot ;  thus  the 
heart  and  substance  of  religion  is  counted  a  high 
attainment  but  not  a  duty.  I  shall  show  therefore 
that  this  soul-attendance  on  the  Lord  is  necessary. 

1.  It  is  necessary  to  the  essence  or  being  of  the 
duty.  As  the  soul  is  necessary  to  the  being  of  a 
man,  the  body  is  no  man,  but  a  corpse  without  it  i 
even  so  a  solemn  duty  with  a  wandering  heart,  is 
but  a  corpse  of  a  duty.  "  Let  us  hft  up  our  hearts 
with  our  hands  to  God  in  the  heavens."  Lam.  iii. 
41.  The  elevation  of  the  hands  signifies  nothing, 
without  lifting  up  the  heart  with  them.  If  prayer 
be  the  lifting  up  of  the  heart,  what  arc  words  with- 
out the  heart?  A  man  may  spend  the  same  time 
and  the  samn  words  in  a  serious  and  in  a  heartless 


WANDERING   THOUGHTS.  39 

duty,  and  yet  the  latter  stand  for  nothing  tor  want 
of  intenseness  and  attention.  "  There  is  none  that 
calleth  on  thy  name  because  none  stirreth  up  him- 
self to  take  hold  on  thee."  Isaiah  Ixiv.  7.  If  a 
man  come  to  the  service  of  God,  and  do  not  excite 
and  stir  up  his  soul  to  exercise  grace,  as  a  man 
will  blow  a  dull  fire,  his  faith,  zeal,  and  humility ; 
if  he  do  not  blow  them  up,  but  suffer  his  heart  to 
run  at  random,  the  holy  God  counts  all  the  rest  as 
a  cypher  without  a  figure,  it  stands  for  nothing. 

2.  //  is  necessary  to  comfort  in  the  duty.  The 
service  of  God  is  a  sweet  pot  of  ointment  of  a  most 
refreshing  odour;  the  gracious  soul  is  refreshed 
therein  as  a  bed  of  spices.  Distractions  are  the 
dead  flies,  Eccles.  x.  1,  which  dropping  into  this 
sweet  ointment,  cause  it  to  send  forth  a  noisome 
smell,  displeasing  to  God  and  unpleasing  to  the 
soul.  Where  can  the  soul  be  better  than  with 
God?  what  sweeter  company  than  that  which 
angels  keep,  or  pleasanter  employment  than  con- 
versing in  heaven  ?  But  wandering  thoughts  arise, 
and  like  a  black  cloud  quite  hide  the  sweet  beams 
of  that  Sun  of  Righteousness  from  the  soul,  and 
then  your  comfort  is  gone.  The  sweetness  of 
music  consists  in  its  harmony;    when  the  strings 


40  A   REMEDY   FOR 

are  out  of  tune,  or  untunably  touched,  it  is  but  a 
harsh  sound,  there  is  no  music :  wandering  thoughts 
are  hke  strings  out  of  tune,  there  is  no  music  in 
that  duty,  the  Holy  Ghost  goes  away  and  hkes  it 
not ;  and  the  soul  likes  it  not,  is  weary  of  it ;  there 
is  no  sweetness  in  that  duty.  It  is  a  tried  maxim, 
The  more  seriousness,  the  more  sweetness;  the 
nearer  to  God,  the  warmer  and  merrier  is  the  soul, 
which  inward  comfort  is  some  reward  to  the  heart 
of  a  christian,  when  his  particular  suit  is  denied ; 
so  that  "  in  keeping  of  God's  commandments  there 
is  a  great  reward."  The  choicest  of  the  Spirit's 
seahng  comforts  are  bestowed  in  the  lively  service 
of  God. 

3.  It  is  necessary  to  the  prosperity  of  a  duty. 
*'  If  I  regard  iniquity  in  my  heart,  the  Lord  will 
not  hear  me."  Psal.  Ixvi.  8.  In  God's  service  the 
soul  should  be  regarding  God  alone.  If  I  regard 
a  corruption,  instead  of  Christ,  if  when  some  vain 
object  presents  itself,  I  turn  my  back  on  God  to 
treat  with  vanity,  the  Lord  will  not  hear  me,  nor 
regard  me.  We  read  of  the  holy  Hannah,  that 
"  she  spake  in  her  heart,  only  her  lips  moved  not, 
her  voice  was  not  heard;"  1  Sam.  i.  13;  yet  this 
wordless  prayer  did  the  business  ;  lip-labour,  if  no 


WANDERING   THOUGHTS.  41 

more,  is  but  lost  labour.  The  earnestness  and 
labouring  of  the  heart  prevails.  The  Lord  our 
God  hath  a  book  of  remembrance  for  them  that 
think  on  his  name,  while  he  turns  the  deaf  ear 
to  them  that  cry,  Lord,  Lord,  and  do  not  inwardly 
adore  him.  In  short,  thus  saith  the  Lord  God, 
"  Every  man,"  child  or  not  child,  "  that  setteth 
up  his  idols  in  his  heart,  and  cometh  to  the  pro- 
phet," or  sits  demurely  before  the  preacher,  "I 
the  Lord  will  answer  him  that  cometh,  according 
to  the  multitude  of  his  idols."  Ezek.  xiv.  4.  He 
that  sets  his  heart  on  vanity,  vanity  shall  be  his 
recompense  ;  if  he  will  not  affect  his  own  heart,  he 
shall  never  affect  mine.  *  He  that  withdraws  his 
heart  in  asking,  will  find  the  Lord  to  withdraw  his 
hand  in  giving  what  he  asks. 

4.  It  is  necessmnj  to  communion  luilh  Jesus 
Christ  in  a  duty.  Which,  though  it  be  a  paradox 
to  unregenerate  men,  is  the  very  business  and 
next  end  of  the  worship  of  God ;  which,  if  you 
lose,  that  duty  is  lost.  Jesus  Christ  calls,  *'  0 
my  dove,  let  me  see  thy  countenance,  let  me  hear 
thy  voice ;  for  sweet  is  thy  voice,  and  thy  coun- 

*  As  long  an  Moses  held  up  his  hand  Israel  prevailed,  and 

iio  longer. 

4* 


42  A    REMEDY   FOR 

tenance  is  comely."  Cant.  ii.  14.  Now  if,  when 
he  ^vaits  thus  to  be  gracious,  you  wait  not  for  his 
grace,  nor  watch  for  the  blessed  appearances  of 
the  Holy  Ghost,  you  will  lose  that  happiness,  you 
will  lose  your  labour,  and  at  length  your  souls. 
How  are  you  troubled,  if  you  are  abroad  when 
some  good  customer  comes  to  your  shop :  it 
troubles  you  when  that  is  bestowed  on  another 
which  was  intended  for  you.  0  sirs,  the  Spirit 
of  God  is  a  good  customer,  and  when  he  comes 
and  you  are  away,  you  are  absent  to  your  loss ; 
and  therefore  keep  at  home  the  next  time. 

How  unmannerly  would  it  be  for  the  subject  to 
knock  at  his  prince's  chamber,  and,  knowing  he 
is  within,  and  waits  for  him,  step  away  about  some 
frivolous  trifle  when  he  hath  done?  The  prince 
appears,  opens  his  royal  door,  and  calls ;  but  the 
foolish  man  is  gone.  How  fairly  may  he  shut  his 
door  against  such  a  guest,  and  make  him  wait  in 
attendance  long  before  he  sees  his  face?  Ah, 
how  seldom  do  we  see  the  face  of  God  in  an 
ordinance,  or  much  endeavour  to  do  so !  "  My 
soul  followeth  hard  after  thee,"  or,  as  in  the  He- 
brew, "  is  glued  to  thee."  —  Psal.  Ixiii.  8.  That 
soul,  and  that  alone,  that  follows  hard  after  God, 


WANDERING   THOUGHTS.  43 

by  the  earnest  intenseness  of  zeal  and  love,  and 
which  cannot  be  content  without  him,  that  heart 
shall  cleave  to  him,  and  have  rare  communion 
with  him. 

Thus  you  may  plainly  see,  that  to  attend  upon 
the  Lord  without  distraction  is  a  duty,  which  was 
the  third  point  to  be  handled. 


44  A   REMEDY   FOK 


CHAPTER  IV. 

REASONS   WHY   WE    OUGHT   TO   ATTEND    ON   THE 
LORD    WITHOUT    DISTRACTION. 

SECTION  I. 

FROM    THE    NATURE    OF    GOD. 

The  fourth  point  is  to  show  the  reasons  for  the 
doctrine  and  duty  of  attending  on  the  Lord  without 
distraction.  And  they  are  drawn,  1.  From  the 
nature  of  God.  2.  From  the  nature  of  his  wor- 
ship. 3.  From  the  nature  of  our  condition.  4. 
From  the  nature  of  distractions. 

The  first  reason  is  taken  from  the  nature  of 
God,  each  of  his  attributes  plead  for  this,  espe- 
cially. 

1.  TJie  greatness  of  God.  The  greater  the  per- 
sonage, the  greater  the  reverence,  and  the  more 
solemn  your  attendance  should  be.  Hence,  Elihu 
cries,  "  Teach  us  what  wc  shall  say  to  him,  for 


WANDERING   THOUGHTS.  46 

we  cannot  order  our  speech  by  reason  of  dark- 
ness."—  Job  xxxvii.  19.  It  is  a  bold  adventure 
to  speak  to  him,  what  is  it  then  to  trifle  with  him  ? 
wilt  thou  speak  to  God,  nay  pray  to  God,  and  not 
so  much  as  look  that  way  when  thou  speakest  to 
him?  This  is  to  put  on  him  the  robes  and. title 
of  a  king,  and  use  him  like  a  slave.  A  prince 
may  converse  with  two  or  three  of  liis  servants 
at  a  time  ;  but  it  is  impudent  for  a  servant  to  talk 
to  two  or  three  princes  at  a  time.  The  great 
Jehovah  can  speak  with  tliee,  and  a  thousand 
more,  and  do  all  your  errands  at  a  time  :  but,  alas, 
thou  art  too  poor  a  worm  to  entertain  the  great 
Jehovah  and  other  matters  at  once.  We  are  his 
creatures.  "  Thus  saith  the  Lord,  the  Holy  One 
of  Israel,  and  his  Maker."  —  Isa.  xlv.  11.  If  a 
servant  must  not  be  frivolous  before  his  master, 
when  he  is  receiving  his  commands,  who  dares  be 
so  before  his  Maker,  who  can  as  easily  reward  or 
ruin  us,  as  I  can  turn  over  a  leaf  in  this  Bible? 
This  he  himself  gives  for  the  reason  of  that  dread- 
ful curse  upon  the  "  deceiver,  that  having  a  male 
in  his  flock,  offers  to  God  a  corrupt  thing.  For 
I  am  a  great  king  saith  the  Lord  of  hosts,  and  my 
name  is  dreadful  amonji  the  heathen."  —  Mai.  i. 


46  A   REMEDY    FOR 

14.  Which  of  you  will  be  thinking  of  your  wives, 
or  children,  or  business,  when  you  are  offering  a 
petition  to  a  great  king,  or  run  after  feathers,  when 
he  is  speaking  his  mind  to  you?  Thou  takest 
God  to  be  such  a  one  as  thyself,  or  else  thou 
wouldest  never  do  it.  Remember  a  great  God 
must  be  worshipped  with  ])rofound  veneration,  and 
the  most  serious  affections.  A  man  must  wor- 
ship God,  as  if  he  were  in  heaven ;  oh !  if  thou 
wert  there  among  those  myriads  of  saints  and 
angels,  with  what  care,  and  humility,  and  earnest- 
ness, wouldest  thou  pour  out  thy  heart  to  him,  or 
hear  his  words  to  thee. 

2.  The  holiness  of  God  is  another  reason,  who 
is  so  sacred,  that  an  unholy  thought  is  abomina- 
tion to  him ;  most  especially  in  his  holy  service. 
Who  can  by  an  eye  of  faith  behold  the  "Lord 
sitting  on  a  throne  high  and  lifted  up,  and  his  train 
filling  the  temple,  and  the  seraphim  crying  one 
to  another,  and  saying.  Holy,  holy,  holy,  is  the 
Lord  of  Hosts,"  Isa.  vi.  1,2,  and  suffer  his  heart 
to  be  ravished  away  with  transitory  toys  in  such 
a  sacred  presence?  Are  the  seraphim  amazed 
at  his  holiness,  and  we  untransported  ?  Their 
thoughts  are  continually  terminated  upon  him,  and 


WANDERING    THOUCHTS.  47 

shoiikl  ours  be  always  flinching  from  him?  The 
holy  Lord  of  Hosts  will  not  allow  it.  If  you  will 
not  sanctify  him,  he  will  sanctify  himself.  If  you 
that  worship  him  will  not  bear  witness,  by  your 
serious  attendance  to  his  holiness,  he  must  bear 
witness  to  it  by  his  judgements  on  you ;  which, 
indeed,  are  not  always  visible,  but  ever  certain; 
not  a  man  in  the  congregation  but  the  holy  God 
is  sanctified  by  him,  or  upon  him.  Little  do  wc 
know  what  invisible  dreadful  effects  there  are  of 
this  daily  in  our  congregations.  And,  if  our  dear 
Redeemer  did  not  stand  as  a  screen  between  us 
and  his  wrath,  the  best  of  us  would  quickly  feel 
the  e  fleets  of  his  displeasure. 

3.  The  omniscience  of  God  is  a  valid  reason 
against  distractions.  "  All  things  are  naked  and 
opened  to  him  with  whom  we  have  to  do,"  Heb. 
iv.  13 ;  not  only  naked  on  the  outside  of  us,  but 
cut  up  and  anatomized  in  the  inside.  That  sharp 
and  piercing  eye  looks  through  and  through  us, 
and  neither  doth  nor  can  look  beside  us.  Whither 
can  I  go  from  thy  spirit?  and  whither  can  I  flee 
from  thy  presence  ?  Shall  the  husband  fix  his  eye 
on  his  wife,  and  she,  meanwhile,  dart  her  glances 
on  her  [)arauioiu-?     Is   this  reasonable,  or  tolera- 


48'  A   REMEDY   FOR 

ble?  Get  out  of  his  sight,  and  trifle  on.  Steal 
into  some  corner  where  he  sees  you  not,  and  be 
truants,  and  spare  not.  Be  but  an  eye- servant  to 
God,  and  we  will  ask  no  more.  Be  serious  while 
he  sees  you ;  dally  not  while  he  holds  you  the 
candle.     A  curious  eye  requires  a  careful  servant. 

Object.  But  this  is  spoken  with  great  freedom. 
I  see  no  one  but  the  minister  and  the  people  ;  see- 
ing is  believing :  I  know  no  one  that  seeth  me. 

Ans7v.  1.  No  more  dost  thou  see  that  faculty 
by  which  thou  seest.  Is  there,  therefore,  no  such 
faculty?  Are  there  no  spirits,  because  thou  never 
sawest  them?  When  did  you  see  the  wind?  and 
yet  you  doubt  not  of  it.  Nay,  hath  not  he  declared 
to  thee,  what  is  thy  thought,  Amos  iv.  13,  in  many 
a  sermon  ? 

2.  There  is  another  eye  by  which  God's  pre- 
sence in  his  ordinances  is  seen,  which  thou  hast 
not.  That  is  an  eye  of  faith  which,  if  fixed  in 
thy  heart,  would  quickly  make  thee  cry,  "  How 
dreadful  is  this  place !  This  is  no  other  than  the 
house  of  God,  and  the  gate  of  heaven !"  If  an 
hundred  credible  persons  affirmed  they  saw  a 
great  man  in  the  congregation,  you  would  beheve 
them,  though  not  seen  by  you,  and  would  conclude 


WANDERING   THOUGHTS.  49 

it  your  own  inadvertency.  Hundreds  there  daily 
are  that  do  avouch  they  saw,  felt,  heard,  embraced, 
the  gracious  presence  of  God,  and  therefore  con- 
clude it  was  your  bhndness,  not  on  account  of  his 
distance,  that  you  saw  him  not. 


SECT.  II. 

FROM   THE   NATURE   OF   HIS   WORSHIP. 

The  second  reason  is  taken  from  the  nature  of 
his  worship. 

1.  It  is  reasonable  worship;  not  only  conso- 
nant to  the  rules  of  reason,  and  backed  by  the 
most  rational  principles,  but  must  be  managed  as  a 
rational  act.  Now  it  is  a  most  irrational  thing  to 
converse  with  God  without  a  heart ;  this  is  a  silly 
thing,  as  "  Ephraim  is  called  a  silly  dove,  without 
heart."  Hos.  vii.  11.  A  dove  without  spirit,  and 
a  silly  dove  without  reason  or  judgement.  God 
had  rather  hear  the  roaring  of  a  Hon,  than  a  heart- 
less prayer;  he  delights  more  in  the  chirping  of 
birds,  than  in  singing  of  psalms  without  under- 
standing ;  for  these  do  what  they  can,  and  so  are 
5 


60  A   REMEDY   FOR 

accepted;  but  brutish  service  from  a  reasonable 
creature  is  intolerable.  Is  it*  reasonable  that  you 
should  cry  out  for  the  Spirit,  and  think  on  the 
flesh?  be  hearing  about  another  world,  and  ru- 
minating on  this?  your  eyes  directed  to  heaven, 
and  your  heart  in  the  ends  of  the  earth  ?  the  tongue 
busy,  and  the  soul  idle  ?  the  knee  devout,  and  the 
thoughts  loose?  there  is  no  coherence,  no  reason 
in  this.  When  ye  work,  work ;  and  when  ye  pray, 
pray ;  and  do  it  with  understanding.  "  What  is 
it  then!  I  will  pray  with  the  spirit,  and  will  pray 
with  the  understanding  also ;  I  will  sing  with  the 
spirit,  and  will  sing  with  the  understanding  also." 
1  Cor.  xiv.  15. 

Consider,  that  else  thou  art  as  a  madman  before 
God,  and  God  hath  no  need  of  madmen ;  if  one 
should  come  to  thee  about  business  of  life  and 
death,  and  after  a  word  or  two  therein  should  run 
from  one  impertinent  thing  to  another,  would  you 
not  think  him  mad  ?     If  thy  thoughts  were  put  into 

*  The  Egj-ptians  chose  among  all  fruits  the  peach  to  offer 
to  their  gods,  because  the  fruit  is  like  a  man's  lieart,  the 
leaf  like  hia  tongue;  the  heart  and  tongue  should  go  to- 
gether. 


WANDERING  THOUGHTS.  51 

words  and  mingled  with  thy  prayers,  what  strange 
mad  prayers  would  they  be  ? 

2.  It  is  spiritual  icorship,  and  therefore  you 
may  not  be  distracted  in  it.  "  The  true  worship- 
pers shall  worship  the  Father  in  spirit  and  in  truth, 
for  the  Father  seeketh  such  to  worship  him."  Job 
iv.  23,  24.  Others  may  seek  to  worship  the 
Father,  but  the  Father  seeketh  such  to  worship 
him  who  worship  in  spirit  and  in  truth ;  in  spirit, 
and  so  not  like  the  formal  Jews;  in  truth,  and  so 
not  like  the  ignorant  gentiles.  And  then,  verse 
24,  "God  is  a  spirit,  and  must  be  worshipped." 
Here  is  must  and  shall,  and  reason  for  it.  As  a 
spirit  can  do  nothing  at  eating,  so  a  carcass  can 
do  nothing  at  praying.  The  most  elegant  tongues 
on  earth  cannot  make  one  effort  at  prayer;  no, 
the  soul  must  be  in  it,  and  the  soul  must  be  busy 
too.  If  we  had  only  an  idol  to  serve,  the  body 
were  enough ;  but  God  is  a  spirit,  and  camiot  be 
conversed  with  without  the  spirit,  yea,  and  the 
whole  spirit  also.  Fond  man,  that  thinks  with 
his  narrow  soul  to  deal  with  God  and  somewhat 
else,  who  alone  is  immense,  and  beyond  our  great- 
est capacity !  He  must  be  taken  up,  and  go  out 
of  the  world  in  a  sense,  that  will  get  into  heaven. 


52  A  REMEDY  FOR 

The  soul  on  the  hp,  and  the  soul  in  the  ear,  do 
perform  work  in  the  service  of  God. 

3.  It  is  siveet  work.  "  Yea,  they  shall  sing  in 
the  ways  of  the  Lord,  for  great  is  the  glory  of  the 
Lord."  Psal.  cxxxviii.  5.  Mark,  shall  sing:  — 
their  spirits  shall  neither  droop  nor  step  aside. 
He  that  attends  on  the  Lord  hath  a  most  sweet 
employment;  now  the  mind  useth  not  to  object 
to  delightful  music,  or  to  dislike  an  enchanting 
song.  0  the  gracious  presence  of  God !  his  sweet 
smiles !  and  blessed  love-tokens,  that  can  tran- 
sport angels,  sure  they  may  engage  the  heart  of 
man,  and  sufficiently  fill  it. 

Read  the  Canticles,  and  say  then,  Is  not  con- 
verse with  God  a  heaven  upon  earth?  and  how 
far  is  heaven  from  distracted  thoughts?  Sad  and 
severe  things  afflict  the  mind ;  it  would  flit  from 
such  subjects,  but  sweet  employment  engages  all 
the  heart ;  next  to  dwelling  in  heaven,  is  the  soul 
flying  to  heaven  in  an  ordinance  ;  our  driest  duties 
yield  us  least  comfort ;  the  nearer  the  sun  the 
warmer.  More  close  to  God  more  sweet  you 
will  find  him,  and  never  more  "joyful  than  in  the 
house  of  prayer." 


WANDERING    THOUGHTS.  53 


SECT.  III. 

FROM  THE  NATURE  OF  OUR  CONDITION. 

The  third  reason  is  taken  from  the  nature  of 
our  condition,  and  that  is  this  : 

1.  We  cannot  live  without  God.  In  him  we 
live  as  to  our  natural  hfe;  every  breath  is  fetched 
from  him ;  so  in  our  spiritual  life,  the  life  of  the 
soul  is  He  who  made  it.  A  world  without  a  sun 
is  dark  ;  a  body  without  a  soul  is  dead  ;  but  a  soul 
without  God  is  dark,  is  dead,  is  damned.  It  is 
true,  men  feed,  and  sing,  and  exist  without  God 
in  the  world,  but  he  that  lives  truly,  lives  by  faith  ; 
the  other  life  beasts  live ;  they  eat,  and  drink,  and 
Avork,  but  know  not  God ;  but  if  you  will  define 
the  life  of  a  soul,  God  must  be  in  the  beginning,  in 
the  midst,  and  in  the  end  of  it. 

3.  Our  only  umy  of  communion  iviih  God  is 
in  an  ordinance.  This  is  the  river,  the  streams 
whereof  make  glad  the  heart.  Were  a  city  be- 
sieged by  mortal  enemies  round  about,  and  no  re- 
lief to  be  conveyed  but  by  the  river  that  waters  it, 
how  fatal  to  the  inhabitants  would  the  stopping  of 


64  A   REMEDY   FOR 

that  river  be ;  that  city  must  starve  or  yield ;  the 
ordinary  supphes  that  a  Christian  cannot  be  with- 
out, come  swimming  down  from  heaven  through 
the  ordinances  of  God  ;  distractions  stop  the  river, 
hinder  prayer  from  ascending  to  God,  prevent  in- 
struction from  descending  into  the  heart,  intercept 
commerce  and  starve  the  soul.  The  zeal  of  the 
Jews  was  eminent  this  way,  of  whom  Josephus 
relates,  that  when  Pompey's  soldiers  shot  at  the 
thickest  of  them  in  the  siege  of  Jerusalem,  yet 
amidst  those  arrows  did  they  go  and  perform  their 
rites,  as  though  there  had  been  peace.  Why,  thy 
prayer  is  thy  ambassador ;  distractions  cut  off  the 
feet,  and  "  he  that  sendeth  a  message  by  the  hand 
of  a  fool,  cutteth  off  the  feet,  and  drinketh  damage." 
Prov.  xxvi.  6.  A  wandering  prayer  is  a  message 
by  the  hand  of  a  fool,  and  that  man  is  like  to  drink 
damage  that  useth  it.  A  man  is  a  poor  thing  with- 
out God,  and  God  is  not  ordinarily  met  with  but 
in  an  ordinance. 

3.  Ml  our  strength  and  heart  is  too  little  for 
this  business.  All  our  understanding  too  little  to 
apprehend  his  rare  perfections ;  all  our  affections 
too  weak  and  shallow  to  love,  embrace,  and  de- 
light in  him;  hence  we  are  obliged  to  love  and 


WANDERING   THOUGHTS.  65 

SO  to  serve  the  Lord  our  God  with  all  our  heart, 
and  with  all  our  soul,  and  with  all  our  strength. 
Mark  xii.  33.  That  is  with  every  faculty  of  the 
soul,  and  with  the  utmost  strength  of  every  faculty. 
Now  if  it  be  hard  enough  to  climb  the  hill  unto 
God  with  wings,  how  shall  we  ascend  with  these 
weights  about  us,  or  think  to  please  with  half  a 
heart,  when  the  whole  is  too  little?  for  "he  is  a 
great  King,  and  his  name  is  dreadful  among  the 
heathen ;"  when  all  the  water  in  the  pool  will  but 
turn  the  mill,  that  miller  is  very  foolish  who  by 
twenty  channels  lets  out  the  water  otherways. 
The  intense  and  earnest  heart  is  little  enough  to 
converse  with  God,  all  the  water  in  our  pool  will 
but  turn  the  mill.  What  then  can  the  negligent 
heart  bring  to  pass,  and  how  unlikely  are  we  to 
obtain  with  the  great  God  with  the  negligeijt  ap- 
proaches of  a  trivial  spirit,  with  only  a  part  of  a 
little  heart? 


66  A   REMEDY  FOR 

SECT.  IV. 

FROM   THE   NATURE   OF   DISTRACTIONS. 

The  fourth  reason  is  taken  from  the  nature  of 
distractions. 

1.  They  divide  the  heart  and  disable  it  wholly. 
Now  a  divided  heart  can  do  nothing  at  all ;  "  their 
heart  is  divided,  now  shall  they  be  found  faulty." 
Hos.  X.  2.  If  one  heart  divided  from  another 
make  a  fault,  much  more  faulty  is  one  heart  di- 
vided within  itself.  Hence  it  comes  to  pass  that 
Satan  offers,  as  the  false  mother  did  about  the 
living  child :  "  Let  it  be  neither  mine  nor  thine, 
but  divide  it."  1  Kings  iii.  26.  If  he  cannot  block 
your  way  to  the  presence  of  God,  and  make  good 
his  claim  to  the  living  child,  as  she  would  have 
done,  then,  with  might  and  main,  he  promotes  all 
imaginable  diversions  to  part  the  soul,  and  cries. 
Lord,  let  it  be  neither  thine  nor  mine,  but  divide 
it ;  well  knowing,  that  as  the  child,  so  the  heart 
while  entire  is  a  living  and  lively  heart,  but  divide 
it  and  destroy  it;  as  he  that  runs  at  once  after 
two  hares,  catches  neither,  so  the  pursuit  of  two 


WANDERING   THOUGHTS.  .      57 

objects  at  once  spoils  both.  He  that  thhiks  to 
treat  the  Creator  and  the  creature  at  the  same 
time,  enjoys  neither  of  them ;  and  thus  the  vain 
heart  of  man  by  overdoing,  undoes  itself,  and 
reaching  at  two  matters,  spoils  them  both. 

2.  These  distractions  frustrate  the  ordinance, 
and  cause  the  great  name  of  God  to  be  taken  m 
vain.  Instead  of  forcing  the  heavens,  these  do 
but  beat  the  air,  and  cannot  reach  the  heart  of 
God,  because  they  never  reach  your  own.  And 
this  is  one  of  the  follies  of  a  roving  heart,  that  it 
consumes  as  much  time  in  a  senseless  as  in  a  se- 
rious duty,  and  yet  doth  nothing  in  it,  brings  no- 
thing to  pass.  And  so  the  holy  God  stands  over 
the  heedless  sinner  with  Job's  words,  "When 
shall  vain  words  have  an  end?"  Job  xvi.  3.  I  am 
weary  with  this  tinkling  cymbal ;  either  pray  in 
earnest,  or  pray  not  at  all ;  hear  in  earnest,  or  hear 
not  at  all ;  as  good  not  at  all  as  never  the  better. 
The  service  of  God  requires  a  man,  not  a  shadow; 
yea,  all  a  man,  and  more  than  a  man,  our  spirits 
and  God's  spirit  also.  Those  that  tremble  at  the 
profane  man's  taking  God's  name  in  vain,  should 
make  a  conscience,  lest  they  do  it  themselves, 


58  A  REMEDY  FOR 

lest  they  be  damned  for  their  oaths,  and  you  for 
your  prayers ;  because  you  wrong  God's  majesty 
under  the  pretence  of  serving  him,  and  so  affront 
him  with  more  solemnity. 

3.  They  contract  more  sin  upon  the  soul.  We 
read  "  that  Nadab  and  Abihu,  the  sons  of  Aaron, 
took  either  of  them  his  censer,  and  put  fire  therein, 
and  put  incense  thereon,  and  offered  strange  fire  be- 
fore the  Lord."  Levit.  x.  1.  And  the  Lord  took  it  in 
high  displeasure,  "  and  with  strange  fire  consumed 
them."  Sins  of  ordinances  are  often  extraordinary 
sins ;  as  sacrilege  is  a  greater  sin  than  plain  theft,  be- 
cause it  is  a  purloining  of  what  is  consecrated;  so  a 
sin  in  worship  hath  this  aggravation,  and  that  it  is  in  a 
place,  and  presence,  and  business,  that  is  set  apart 
for  communion  with  God.  Hence  it  comes  to  pass, 
that  many  of  God's  children  have  had  grievous 
pangs  and  terror  of  conscience  on  their  death-bed 
for  ordinance  sins.  He  that  should  be  cleansing 
himself  from  his  sins,  and  instead  of  that  increases 
them,  makes  his  sin  exceeding  sinful.  Oh,  what 
need  then  have  we  to  pray,  "  Turn  away  mine 
eyes  from  beholding  vanity,  and  quicken  thou  me 
in  thy  way."  Psal.  cxix.  39. 


WANDERING  THOUGHTS.  59 

And  these  are  some  of  the  reasons  that  confirm 
and  enforce  this  practical  doctrine,  that  we  should 
"  attend  upon  the  Lord  without  distractions,"  and 
so  you  have  the  fourth  general  head. 


60  A   REMEDY    FOR 


CHAPTER  V. 


OBJECTIONS     ANSWERED, 


SECTION  I. 


ITS    IMPOSSIBILITY. 


But  because  there  is  no  duty  so  clear  that  our 
sinful  hearts  will  embrace,  if  any  show  of  contra- 
diction can  be  produced,  I  shall  wipe  away  all  pos- 
sible objections  against  this  duty,  which  is  the  fifth 
general  head  to  be  handled. 

Object  1.  It  is  impossible  thus  to  attend  on  God 
without  distractions.  Such  is  the  variety  of  ob- 
jects, such  the  imbecility  of  our  nature,  such  the 
weakness  of  our  graces,  such  the  suddenness 
and  swiftness  of  a  thought,  that  none  but  angels 
can  do  this.  You  press  that  which  is  impractica- 
ble ;  it  can  never  be. 

Jlnsw.  1.  Though  this  objection  hath  been  re- 
plied to  before,  yet  seeing  it  recurs  again,  I  answer, 

1.  Perfection  herein  is  impossible  in  this  life; 
not  but  that  a  prayer  or  other  ordinance  may  be 


WANDERIiNG  THOUGHTS.  61 

attended  with  that  intenseness,  as  to  exchide  every 
wandering  thought  that  would  step  in ;  but  to  be 
perfectly  free  in  every  duty  from  them,  is  rather  to 
be  wished  than  hoped  for  in  this  hfe.  That  an- 
gehc  perfection  is  reserved  for  heaven  ;  this  evan- 
geUcal  perfection  may  be  here  attained,  which  is 
the  prevalence  of  grace  against  them :  and  not  only 
a  will,  but  a  watch  and  an  endeavour  to  be  utterly 
rid  of  them. 

2.  And  in  this  sense,  there  is  no  divine  precept 
impossible  :  though  our  Lord  Jesus  saith,  "  With* 
out  me  ye  can  do  nothing,"  John  xv.  5,  yet  the 
apostle  asserts,  "  I  can  do  all  things  through  Christ 
that  strengtheneth  me."  Phil.  iv.  13.  If  all  things, 
then  why  not  this?  though  it  were  impossible  in 
itself,  yet  is  it  possible  with  God's  help ;  we  are 
prone  to  think  that  we  can  compass  easy  things  by 
our  own  strength,  and  that  difficult  things  are  too 
hard  for  God.  Have  you  ever  tried  to  the  utmost 
what  God  and  you  can  do?  could  not  you  have 
heard  a  sermon  better  if  a  naked  sword  had  been 
suspended  by  a  single  hair  over  your  bare  heads ; 
and  have  prayed  more  cordially  if  you  had  seen 
every  word  you  uttered,  written  down  by  the  hand 
of  God  ?  The  same  circumspection  that  keeps  a 
6 


62  A   REMEDY  FOR 

distraction  out  of  one  sentence,  might,  were  you 
faithful  therein,  keep  it  out  of  two,  or  ten,  or 
twenty ;  and  he  that  can  be  temperate  for  a  day, 
might  be  temperate  every  day,  if  he  did  his  best. 

3.  It  is  a  mixture  of  cowardice  and  sloth  which 
makes  its  impossible.  It  is  an  argument  of  a  sloth- 
ful heart  to  say,  "  There  is  a  lion  in  the  way,  there 
is  a  lion  in  the  streets,"  Prov.  xxvi.  13 ;  yet  if  there 
were  a  lion  in  the  way  to  heaven,  thou  must  rather 
run  upon  him  than  run  from  God.  There  is  a  more 
powerful  lion  will  meet  you  in  the  way  to  hell.  No, 
no ;  it  is  not  the  danger  without,  but  the  dulness 
and  slothfulness  within,  that  creates  the  impossi- 
bility. How  many  hundreds  out  of  fearfulness  and 
idleness,  have  restrained  prayer  before  God ;  till 
being  soundly  awakened  they  set  about  prayer, 
and  found  it  both  pleasing  and  delightful  ?  Reli- 
gion, in  the  power  of  it,  is  a  work  of  pains.  If  you 
will  not  make  an  effort  for  heaven,  you  can  never 
have  it ;  try  but  the  next  duty  with  your  best  dili- 
gence, and  you  shall  find  that  possible  to  the  power 
of  grace,  which  appears  impossible  to  the  strength 
of  nature. 


WANDERING   THOUGHTS.  63 


SECT.  II. 


ITS   DIFFICULTY. 


Object.  2.  It  is  difficult :  if  it  be  not  impossible, 
yet  it  is  very  hard,  it  is  a  lesson  for  the  upper  class 
in  the  school  of  Jesus  Christ.  We  weaker  scholars 
need  not  attempt  it,  because  we  cannot  attain  it ; 
as  well  may  we  sit  still,  as  rise  up  and  fall.  This 
is  too  hard  for  us. 

Jlnsw.  1.  This  argues  the  excellency  of  it ;  the 
more  hard  the  more  honourable,  and  therefore  this 
should  rather  increase  than  lessen  thy  courage.  If 
you  except  all  hard  points  out  of  the  practice  of 
piety,  you  will  leave  but  few  to  be  practised ;  it  is 
the  idle  scholar  who  skips  over  the  hardest  words 
of  his  lesson,  but  the  rod  must  fetch  him  back  unto 
them :  neither  must  you  expect  that  God  will  take 
any  notice  of  your  easy  duties,  if  you  turn  off  the 
hard ;  he  could  have  servants  enough  to  do  his 
easy  work,  but  religion  must  go  all  together,  and 
almost  Christianity  will  not  serve  any  good  pur- 
pose. 

2.  The  way  to  heaven  is  hard,  and  this  you  were 


64  A  REMEDY  FOR 

told  at  first:  "because  strait  is  the  gate  and  nar- 
row is  the  way  that  leadeth  unto  hfe."  Matt.  vii. 
14.  If  you  Hke  it  not,  let  it  alone,  but  take  care 
that  you  exchange  for  the  better.  To  get  a  king- 
dom is  not  easy,  though  it  is  easy  to  lose  one.  Who 
gets  a  race  without  running,-  or  victory  without 
bleeding,  or  heaven  without  striving  1  Hence  Mr. 
Latimer  said  to  one  that  objected  against  the  duty 
he  was  pressing,  which  was  that  landlords  should 
send  for  their  tenants  and  end  differences  among 
them  ;  that  this  were  a  good  work  indeed,  but  mar- 
vellously hard.  "  0,"  said  he,  "  my  friend,  it  is  a 
hard  matter  to  be  a  Christian.  Heaven  was  never 
gotten  yet  without  violence,  and  there  is  no  new 
way  found  of  coming  there.  But  if  Christ  Jesus 
had  not  done  harder  work  than  this  for  thee,  thou 
couldest  never  have  come  there." 

3.  And  is  there  no  hardship  in  attending  upon 
sin  1  Is  it  an  easy  thing  to  serve  the  devil  ?  Wise 
Solomon  saith,  "  the  way  of  transgressors  is  hard." 
Prov.  xiii.  15.  Our  love  to  it  blinds  our  eyes,  or 
else  he  performs  a  hard  service  that  gives  atten- 
dance on  any  sin.  The  lascivious  man  swallows 
many  difficulties,  perhaps  weeks  and  months 
together,   to  continue  the  pleasure  of  an  hour. 


WANDERING   THOUGHTS.  66 

How  many  dark  nights  doth  the  drunkard  walk, 
and  hard  words  endure,  and  hard  sacrifices  make, 
to  feed  that  senseless  lust  ?  Who  would  digest  the 
life  of  a  covetous  worldling  ?  Hard  fare,  hard  work, 
hard  journeys,  for  what  may  be  consumed  in  two 
hours ;  to  say  nothing  of  the  life  of  the  envious, 
the  ambitious,  the  malicious  men,  whose  daily 
bread  is  mingled  not  only  with  sweet,  but  gall  and 
bitterness ;  and  yet  who  hears  them  complain  of 
difficulty,  or  throw  off  their  designs  for  hardness  1 
And  is  it  not  far  better  to  conquer  difficulties  for 
heaven  than  hell,  and  venture  upon  hardship  for 
Christ  and  thine  own  soul,  than  for  Satan  and  thy 
damnation  ?  especially  when  love  to  the  service  of 
God  would  make  this  yoke  as  easy,  as  the  labour 
of  transgressors  is  to  them. 

4.  Though  it  be  hard  to  keep  off  these  distrac- 
tions, yet  it  is  necessary,  and  it  must  be  done. 
Good  Mary  would  not  by  any  business  be  dis- 
tracted in  her  attendance  on  Christ,  and  resolves 
therein,  that  she  did  the  "  one  needful  thing." 
Luke  X.  42.  Poor  men  find  it  hard  to  work  six 
days  together,  but  there  being  a  necessity  for  it, 
there  is  no  excuse ;  they  could  find  twenty  put 
ofTs,  but  it  must  be  done,  work  or  starve.  We 
6* 


66  A   REMEDY   FOR 

have  the  same  dilemma:,  pray  or  perish ;  and  that 
is  not  half  a  prayer  that  is  filled  with  distractions. 

5.  Though  it  be  hard,  yet  it  is  sweet ;  "  her 
ways  are  ways  of  pleasantness,"  Pro  v.  iii.  17,  and 
this  is  one  of  them.  You  may  ever  observe  the 
more  wandering  the  heart,  the  more  wearisome  the 
duty ;  a  divided  heart  can  taste  but  partial  com- 
fort ;  and  fulness  of  joy  follows,  where  the  full 
bent  of  the  soul  goes  before.  Our  common  ex- 
perience tells  us,  what  peace,  what  joy,  what 
confidence,  what  suavity,  fills  the  heart,  when  we 
have,  though  with  some  difl5culty,  approached  the 
Lord,  enjoyed  him,  and  attended  on  him  without 
distraction.  What  is  more  hard  to  the  brain  and 
the  body  than  study  ?  for  labour,  a  scholar  would 
choose  the  plough  before  it ;  the  brain,  the  back, 
the  heart  and  spirits  are  pained  and  spent ;  yet  no 
employment  so  sweet ;  the  mind,  and  brain  and 
heart  refreshed  ;  and  a  good  scholar  would  hardly 
exchange  employments  with  a  prince ;  so  sweet, 
so  ravishing  is  this  hard  employment.  Even  so  it 
is  with  prayer  or  any  holy  ordinance ;  the  sweet- 
ness of  a  watchful  serious  frame,  doth  fully  com- 
pensate for  the  difficulty  thereof. 

6.  Custom   and  practice  will   make  it  much 


WANDERING   THOUGHTS.  67 

easier.  He  that  executes  the  law  on  vagrants, 
though  at  iirst  he  were  pestered  with  them,  will 
after  a  while  with  ease  be  delivered  of  them :  so 
that  resolved  christian,  who  keeps  up  his  watch 
and  ward  awhile,  shall  find  it  each  day  easier  than 
the  former  one,  to  attend  on  God  without  these 
vagrant  thoughts.  Use  and  custom  make  the 
hardest  things  easy.  As  a  wise  man  that  converses 
in  the  midst  of  his  observing  enemies,  by  use  is 
inured  to  all  caution,  and  can  easily  avoid  all  dan- 
gerous words  or  behaviour  ;  though  it  be  hard,  he 
is  used  to  it ;  so  practice  will  wonderfully  facilitate 
this  hard  duty.  You  once  thought  it  impossible 
for  you  to  pray,  but  practice  hath  made  you  per- 
fect. The  same  spirit,  by  the  same  help,  can  and 
will  perfect  you  in  this.  This  is  one  of  those 
infirmities  which  the  spirit  of  God  will  help. 


SECT.  III. 

THE   COMMONNESS  OF   DISTRACTIONS. 

Object.  3.     The  commonness  of  these  distiac- 
tions ;  no   man   but   is  lull  of  them,   all   seriou:: 


68  A  REMEDY  FOR 

christians  complain  of  them.  What  is  so  common 
cannot  be  very  evil ;  these  vanities  that  every  one 
hath,  I  cannot  expect  to  be  without,  and  therefore 
must  be  content. 

Answ,  1.  This  must  be  answered  with  grief. 
Every  man  is  full  of  them,  and  every  good  man  is 
sick  with  them.  If  every  man's  body  were  gone 
after  his  soul,  this  would  sometimes  be  an  empty 
congregation.  Every  solemn  look  hath  not  a 
serious  heart,  and  there  are  but  few  that  make 
a  business  of  prayer ;  and  this  is  a  lamentable 
thing,  that  we  can  hold  discourse  with  man,  or 
crave  a  kindness,  or  drive  a  bargain  without  a 
wandering  thought ;  till  our  face  be  set  towards 
God,  and  that  we  begin  a  duty  of  worship,  and 
then  or  ever  we  are  aware,  our  soul  is  slipt  off  her 
chariot  wheels,  and  our  sight  of  God  is  lost. 

2.  And  yet  some  watchful  christians,  as  we 
observed  before,  have  got  a  good  riddance  of 
them ;  to  accuse  others  is  a  poor  excuse  to  you. 
As  their  humility  teaches  them  to  complain  of  the 
worst,  so  your  charity  should  cause  you  to  think 
the  best ;  no  doubt  they  that  are  sick  of  them,  do 
by  degrees  get  remedies  against  them,  and  grow 
better. 


WANDERING   THOUGHTS.  69 

3.  By  this  plea  all  sins  might  be  justified  ;  thus 
swearing  might  be  advanced  before  praying,  for  it 
is  more  common  than  prayers  ;  revenge  is  more 
common  than  forgiveness,  but  this  is  no  excuse  for 
it.  He  that  will  do  as  the  most  do,  must  go  whither 
the  most  go  ;  "  thou  shall  not  follow  a  multitude  to 
do  evil,"  Exod.  xxiii.  2  ;  no,  nor  to  think  evil.  If 
thou  wilt  be  Christ's  disciple,  thou  must  be  serious 
and  attentive,  though  the  whole  congregation  trifle. 
True  sanctity  is  not  grounded  on  men's  practice 
but  on  God's  precept.  Make  no  apologies  but 
such  as  you  can  plead  before  the  face  of  God. 
What  a  poor  plea  will  it  be  to  say,  I  was  drunk  for 
company,  I  wandered  from  God  for  company. 
Alas,  if  thou  gO€st  to  hell  for  company,  that  will  be 
no  mitigation  of  your  pain,  nor  an  extenuation  of 
your  crime.  If  many  displease  the  Lord,  you  have 
more  need  to  please  him  ;  if  many  play,  you  have 
more  need  to  work ;  and  rather  choose  to  be  saved 
with  a  few,  than  be  damned  with  a  crowd. 

4.  In  such  an  universal  loitering,  thy  care  will 
be  more  acceptable ;  loyalty  is  doubly  valued  and 
rewarded,  where  rebellion  is  general ;  and  one 
dutiful  child  is  cherished  among  many  disobedient. 
"  To  this  man  will  I  look,  to  him  that  is  of  a  poor 


70  A   REMEDY    FOR 

and  contrite  heart,  and  who  trembleth  at  my 
word."  Isaiah  Ixvi.  2.  The  great  Jehovah  there 
overlooks  heaven  and  earth,  and  the  house  of  his 
rest,  to  fix  his  blessed  eye  on  this  man  or  woman, 
that  when  he  comes  to  a  sermon  doth  not,  dare 
not  trifle,  but  trembles  at  his  word,  and  that  feels 
every  sentence  at  his  heart.  When  great  men 
come  into  the  congregation,  then  men  look;  but 
when  the  poor  trembling  hearer  comes  in,  then 
God  looks.  The  angels  gaze  at  such  guests, 
more  than  vain  people  do  at  silks  and  fashions. 
Oh  it  is  a  rare  sight  to  see  a  christian  in  earnest, 
to  behold  a  humble  man  converse  with  God ;  the 
hosts  of  heaven  rise  up,  and  are  attracted  by  it. 
If  therefore  it  be  so  common  to  be  distracted  in 
duties,  do  thou  disdain  to  be  in  the  common 
fashion,  but  get  quickly  into  the  mode  of  heaven. 


SECT.  IV. 

god's  accepting  the  will  for  the  deed. 

Object.  4.  God  will  accept  the  will  for  the  deed. 
I  would  be  free  from  these  temptations,  but  in  this 


WANDERING    THOUGHTS.  71 

life  I  cannot,  and  therefore  shall  sit  down  content. 
God  is  merciful,  though  you  are  strict.  And  he 
hath  said,  "  If  there  be  first  a  willing  mind,  it  is 
accepted  according  to  that  a  man  hath,  and  not 
according  to  that  he  hath  not."     2  Cor.  viii.  12. 

Ansiv.  1.  This  axiom  and  scripture  were  never 
intended  as  a  pillow  for  the  lazy,  but  as  a  support 
to  the  weary ;  not  to  exempt  us  from  our  duty,  but 
to  comfort  us  under  our  weakness.  What  parent 
will  accept  this  answer  from  a  negligent  child  ?  or 
what  master  will  be  content  with  this  excuse  from 
a  slothful  servant  1  Offer  it  now  to  your  governor, 
and  imagine  not  that  will  pass  with  God,  which 
would  be  counted  a  mockery  with  men. 

2.  God  never  accepts  the  will  for  the  deed, 
when  the  deed  may  be  done ;  yea,  and  so  for  as 
the  deed  can  be  done,  the  will  without  it  is  but  a 
mockery  unto  God.  But  wherein  an  upright 
heart  hath  done  its  utmost  in  the  use  of  all  means, 
and  would  do  more,  this  will  is  accepted  for  the 
deed,  even  as  if  thou  hadst  perfectly  obeyed  :  and 
so  that  scripture  cited  is  express  in  the  case  of 
charity ;  "  It  is  accepted  according  to  that  a  man 
hath."  So  that  a  man  must  give  according  to  that 
he    hath,    or    else    his    willing    mind    stands    for 


72  A    REMEDY   FOR 

nothing.  Now  have  you  done  your  utmost 
against  distractions?  can  you  do  no  more?  If 
death  stood  at  the  end  of  the  duty,  you  could 
double  your  watch !  Plead  not  this  till  you  have 
done  your  best. 

3.  It  is  far  from  the  quality  of  grace,  to  sit 
down  content  in  any  defect  or  sin,  or  to  vouch  the 
mercy  of  God  to  secure  the  soul  in  any  transgres- 
sion :  who  when  he  is  dressed  in  his  garments  of 
mercy,  "Yet  will  not  by  any  means  clear  the 
guilty."  Exod.  xxiv.  7.  No,  it  is  the  genius  of 
true  grace,  though  it  fall  still  upon  him,  and  cry 
out  and  roar  under  those  diseases  that  are  in- 
curable. After  the  Apostle  had  told  us,  "  The 
good  I  would,  I  do  not,  but  the  evil  that  I  would 
not,  that  I  do,"  Rom.  vii.  19,  he  lies  not  down, 
and  resolves  to  let  it  run,  but  fights  and  strives, 
and  cries,  "  0  wretched  man  that  I  am,"  verse  24. 
If  thou  once  sit  down,  be  content,  and  say,  I  will 
strive  no  more,  thou  givest  the  field,  the  Spirit 
withdraws  with  grief,  and  Satan  approaches  thee 
with  triumph. 

4.  The  great  Jehovah  is  so  far  from  being 
content  with  such  a  frame,  that  he  hath  plainlv 
"  cursed  all   such  as  do  the   work   of  tlie   I^ord 


I 


WANDERING   THOUGHTS.  73 

negligently,  or  deceitfully."  Jer.  xlviii.  10. 
Though  you  neglect  not  the  work  of  the  Lord,  yet 
if  you  do  it  negligently,  you  are  in  danger  of  the 
curse.  Every  distraction  is  a  neglect;  in  each 
wandering  you  deal  deceitfully  with  God ;  and  for 
every  one  of  these  in  a  duty,  God's  law  pro- 
nounceth  a  curse.  And  is  the  divine  curse  a  small 
thing  with  you?  Who  could  digest  a  hundred 
curses,  though  pronounced  at  your  door  by  a  pro- 
voked neighbour]  O  how  much  more  intolerable 
is  it,  to  be  obnoxious  to  a  hundred  curses  from 
heaven,  justly  deserved,  and  infallibly  inflicted,  if 
repentance  prevent  not !  It  is  not  the  work  of  the 
Lord  will  excuse  you ;  Nadab  shall  perish  with 
his  strange  fire,  as  well  as  if  he  had  offered  nothing 
at  all.  Take  heed  of  forgiving  yourselves,  when 
God  forgives  you  not :  a  negligent  duty  is  abom- 
ination to  God. 

And  thus  you  have  the  most  material  objections 
answered,  which  was  the  fifth  point  to  be  handled. 
7 


74  A   REMEDY   FOR 


CHAPTER  YI. 

THE    CAUSES  OF    DISTRACTIONS,    WITH    THEIR 
REMEDIES. 

SECTION  I. 

SECRET      ATHEISM. 

We  shall  now  proceed  unto  the  more  practical 
part  of  this  subject,  namely,  to  find  out  and  sum 
up  the  causes  of  this  epidemical  disease,  which  is 
the  sixth  point  to  be  discussed. 

The  first  cause  of  distraction  in  God's  service 
is,  secret  atheism.  There  is  an  atheism  of  the 
head,  an  atheism  of  the  heart,  and  an  atheism  of 
the  life.  In  the  first,  "  The  fool  hath  said  in  his 
heart.  There  is  no  God."  Psalm  xiv.  1.  Mark,  it 
is  not,  he  hath  thought  in  his  heart,  but  says  it  by 
rote  to  himself,  rather  as  what  he  would  have,  than 


WANDERING   THOUGHTS.  76 

what  he  doth  believe.  And  of  him  it  is  truly  said, 
that  the  speculative  atheist  is  the  greatest  monster 
in  the  world,  except  the  practical.  And  our 
divisions  in  the  church,  by  the  help  of  our  corrupt 
natures,  have  made  proselytes  of  a  considerable 
number  to  this  desperate  opinion :  as  if  the  dif- 
ferent opinions  about  the  ebbing  and  flowing  of  the 
sea,  should  render  it  doubtful  whether  the  sea  did 
ebb  and  flow  at  all ;  or  the  disputes  about  the 
manner  of  vision  should  call  our  sight  itself  into 
question.  You  would  think  it  a  vain  conclusion  to 
arrive  at,  because  philosophers  argue  much  about 
the  sensitive  and  vegetative  faculties  of  the  soul, 
that  there  is  no  rational  soul  at  all ;  inasmuch  as 
these  very  debates  do  argue  a  rational  soul,  by 
which  these  points  are  disputed.  Even  so  it  is 
notorious  madness  to  conclude,  from  the  variety 
and  diversity  of  opinions  about  religion  and  go- 
vernment, that  there  is  no  God ;  seeing  you  are 
supported  by  him,  while  you  dispute  and  argue 
about  him. 

Atheism  of  the  heart  is  that  whereby  the  fool 
saith  "  also  in  his  heart.  There  is  no  God ;"  that 
is,  either  secretly  questions,  or  but  coldly  assents 
to  the  existence  of  God,  or  heartily  wishes  there 


76 


A   REMEDY  FOR 


were  none  at  all.  And  it  is  worth  observation  of 
both  these,  that  they  are  such  as  are  obnoxious  to 
the  divine  majesty  by  some  misdemeanour.  The 
felon  wishes  there  were  no  judge  at  all ;  yet  even 
these  are  forced  in  some  pangs  to  acknowledge 
him  ;  at  some  fright  by  thunder^  under  some  horror 
of  conscience,  or  at  the  point  of  death,  they  are 
compelled  to  give  Jehovah  his  due.  And  they 
also,  in  any  sudden  fright,  or  great  extremity, 
usually  cry  to  God  as  earnestly  as  others. 

Atheism  of  the  life  is  described,  —  "  They  pro- 
fess that  they  know  God,  but  in  works  they  deny 
him."  Titus  i.  14.  Now  these  latter  originate 
from  the  first,  and  the  last  is  most  visible  in  our 
distractions  :  for  if  thou  didst  as  verily  believe  God 
present  in  an  ordinance,  as  he  that  sits  next  thee, 
durst  thou  trifle  so  egregiously  as  thou  dost?  The 
minister  looks  at  you,  and  you  dare  not  talk  ;  if 
you  saw  him  that  looks  at  you  from  heaven,  you 
durst  not  wander :  and  therefore  the  more  or  less 
strong  o\ir  behef  is  of  God,  the  more  or  less  lively 
are  we  in  our  applications  to  him.  Oh  the  patience 
of  God  !  that  he  can  endure  the  worm  to  doubt  of 
his  existence,  yea,  practically  to  deny  him,  and  not 
demonstrate  himself  by  a  thunderbolt!     But  the 


WANDERING   THOUGHTS.  77 

countryman's  ignorance  of  the  first  moving  cause 
doth  not  nullify  it :  no  more  doth  the  atheist's  in- 
fidelity degrade  the  first  mover,  the  Majesty  of 
Heaven.  "  He  that  cometh  unto  God  must  be- 
lieve that  he  is."  Heb.  xi.  6. 

The  remedy  of  this  evil  is,  humbly  to  read  the 
scripture,  which  is  the  most  clear,  certain,  and 
convincing  way  to  work  faith  herein.  Prayer  and 
the  Bible  have  convinced  more  than  any  other 
arguments  ;  recommend  me,  then,  to  Moses,  rather 
than  Plato,  for  the  demonstration  of  a  Deity.  All 
that  reason  can  suggest,  might  be  written  by  an 
infidel ;  and  more  infidels  have  been  convinced  by 
reading  and  hearing  the  books  of  the  christians, 
than  christians  settled  by  reading  the  books  of 
infidels.  And  therefore,  although  holy  David, 
Psalm  xix.  1,  appeals  to  the  heavens,  and  the  host 
of  them,  as  a  strong  argument  to  declare  God,  and 
so  it  is ;  for  what  reason  but  the  hand  of  a  God, 
can  be  rendered,  that  the  planets  being  all  of  one 
matter,  should  have  contrary  motions,  seeing  things 
of  the  like  matter  have  by  nature  like  motion  ?  yet, 
laying  that  topic  aside,  he  fixes  upon  the  law  of 
G  od,  verse  7,  as  the  most  perfect  and  sure  way  to 
demonstrate  a  Deity,  and  convert  and  make  wise 
7* 


78  A    REMEDY   FOR 

the  soul.  Then  go  to  God  in  prayer,  and  beg  him 
to  touch  thy  heart,  and  open  thine  eyes,  and  thou 
shalt  quickly  see  him  "  that  is  not  far  from  every 
one  of  us." 


SECT.  II. 

THE  CORRUPTION  OF  OUR  NATURE. 

The  second  cause  of  distractions  in  the  service 
of  God  is,  the  corruption  of  our  nature  ;  that  is,  of 
soul  and  body  ;  so  that  our  inward  faculties  do  act 
on  our  outward  senses,  and  they  infect  our  inward 
faculties  in  this  business.  "  Out  of  the  heart  pro- 
ceed vain  and  evil  thoughts."  Matt.  xv.  19.  They 
are  not  forced  out,  as  sparks  from  a  flint,  but  come 
out  thence  of  themselves,  as  sparks  out  of  a  fur- 
nace. View  the  mind,  and  its  accident  is  vanity  ; 
and  how  can  a  vain  mind  be  serious  with  God, 
without  a  great  deal  of  grace  2  The  heart's  name 
is  deceitful,  and  makes  a  trade  of  deceiving  and 
purloining  in  the  most  solemn  duties ;  and  when 
the  ear  receives  the  word  as  a  lovely  song,  she 
runs  after  covetousness  the  while.     "  Now  is  she 


WANDERING    THOUGHTS.  7^ 

without,  now  in  the  streets,  and  heth  in  wait  at 
every  corner,"  hke  the  lewd  woman.  Prov.  vii.  11. 
The  eye  that  should  be  fixed  on  heaven,  is  in  the 
ends  of  the  earth,  and  gathering  a  straggling 
notion  from  every  object.  The  ear,  by  every 
noise,  calls  off  the  soul  from  its  great  business, 
thus  woefully  the  old  man  is  bent  against  the  new 
man.  "  The  law  of  the  members  wars  against 
the  law  of  the  mind,  and  leads  us  into  captivity  to 
the  law  of  sin  that  is  in  the  members.''  Rom.  vii. 
23.  When  the  mind  itself  is  set  in  its  most  hearty 
purposes  to  wait  on  God,  and  offer  him  a  faithful 
sacrifice,  then  comes  in  the  law  of  the  members, 
and  either  suggests  within,  or  admits  from  without, 
some  roving  notions,  and  these  lead  the  poor  soul 
like  that  young  man,  "  Forced  with  flatteries,  like 
the  ox  to  the  slaughter,  or  the  fool  to  the  correc- 
tion of  the  stocks."  Prov.  vii.  21,22.  And  thus 
he  that  began  in  heaven,  ends  on  earth,  if  not  in 
hell.  Thus  the  good  he  would  do,  he  cannot 
perform.  0  wretched  man,  who  must  lead  his 
life  with  such  a  heart ! 

As  if  a  man  were  tied  still  to  shoot  in  a  warping 
bow  ;  he  settles  himself  in  his  right  postures,  aims 
directly  at  the  white,  but  his  warping  bow  still 


So  A   REMEDY   FOR 

carries  the  arrow  quite  beside  the  mark,  and  his 
skill  is  rendered  ineffectual.  So  the  poor  upright 
christian  in  a  duty,  orders  his  business  and  his 
heart,  as  well  as  ever  he  can,  and  aims  at  glorifying 
God,  and  getting  good  to  his  soul ;  but  the  cor- 
ruption of  liis  nature  diverts  him  from  his  purpose. 
This  hinders  the  elevation  of  the  soul,  which  would 
fix  it  in  God's  service,  like  one  that  hath  a  light 
heart,  and  a  heavy  body  ;  the  light  heart  would  fly, 
the  heavy  body  clips  her  wings,  and  will  hardly 
creep.  Oh !  saith  the  soul,  now  will  I  arise,  and 
soar  into  heaven ;  I  must,  I  will  speak  with  my 
God :  my  wants  are  pressing,  my  sins  increase, 
eternity  approaches ;  who  will  give  me  the  wings 
of  an  eagle  ?  I  will  never  live  so  far  from  God,  I 
will  hasten  away.  Thus  this  bird  of  paradise  takes 
wing,  when  behold  the  stone  of  her  corrupt  nature 
hangs  at  her  leg,  and  weighs  her  down :  she  flut- 
ters a  little,  but  cannot  fly,  because  of  the  heart 
she  cannot  fly. 

And  not  only  dulness,  but  the  deceitfulness  cf 
our  corrupt  nature  furthers  our  distractions.  For 
though  the  heart  be  deceitful  from  the  beginning 
to  the  end  of  the  year,  yet  her  prime  and  most 
subtle  sleights  are  showed  in  tire  service  of  God ; 


WANDERING   THOUGHTS.  81 

where  she  is  put  hard  to  it  to  manage  for  herself, 
and  therefore  useth  her  finest  notions  and  excuses 
to  evade  the  presence  of  God^  and  the  powerful 
influences  of  the  Holy  Ghost.  Like  some  cunning 
thief,  that  joins  hims-elf  to  the  unwary  traveller, 
and  gives  him  pleasant  company  awhile,  till  at 
length  he  draws  him  out  of  the  way,  and  takes  his 
purse,  before  he  is  aware  he  is  in  a  wood,  and  his 
money  is  gone.  Even  so  the  heart  of  man  pro- 
fesses to  be  very  willing  to  pray,  or  perform  other 
duties,  and  goes  with  us  awhile,  but  before  we 
have  proceeded  twenty  sentences  in  our  work,  this 
**  deceitful  heart  turns  us  aside,  brings  us  to  feed 
upon  ashes,"  and  binds  up  the  faculties,  that  we 
"  cannot  deliver  our  souls,  nor  say.  Is  there  not  a 
lie  in  my  right  hand?"  Isaiah  xliv.  20.  Now  is  it 
not  a  hell  upon  earth  to  live  with  such  a  heart,  to 
cross  a  man  in  the  midst  of  his  greatest  business, 
disappoint  him  in  his  highest  expectations,  and 
make  him  lose  his  labour,  if  not  his  soul  ? 

The  remedy  against  this  corruption  of  our  na- 
ture is  hard.  To  divert  a  stream  is  easy,  but  to 
dry  up  a  spring  is  difficult ;  stop  it  here,  and  it 
breaks  out  there.  So  to  divert  and  discharge  a 
wandering  thought  is  easy  in  comparison,  but  kill 


82  A   REMEDY   FOR 

one  viper,  and  there  is  a  hundred  more  ready  for 
the  birth.*  We  think  sometimes  our  worldly 
business  is  the  only  cause  of  them ;  but  the  most 
retired  hermits  prove  to  us  that  an  unsanctified  or 
half-sanctified  heart  can  find  matter  enough  of 
diversion  in  a  naked  cell.  And  that  the  corruption 
of  the  subject,  as  well  as  the  bewitching  nature  of 
the  object,  makes  us  trifle  in  God's  worship.  As 
Jerome  tells  of  Hilarion,  whose  heart  roving  from 
God,  was  soundly  scourged  for  his  labour  by  an 
angel.  And  therefore  the  only  cure  of  this  is  to 
get  a  "true  and  greater  degree  of  sanctifying 
grace." 

You  that  have  no  grace,  can  never  pray  well, 
till  your  hearts  be  changed  ;  a  new  heart  can  only 
sing  this  new  song  well.|  You  complain  that  you 
want  expressions  ;  ah !  it  is  impressions  you  want, 
and  nothing  else ;  if  you  had  that  sense  of  sin, 
which  makes  the  soul  ache  and  mourn,  you  would 
find  words  sufficient  to -express  it,  when  you  are  in 

*  As  the  ivy,  though  stump,  body,  and  branches  be  cut 
oft^  yet  some  sprigs  will  sprout,  till  the  wall  be  pulled  down. 
So  it  is  with  us. 

t  I  never  knew  a  beggar  that  wanted  words  to  express 
his  wants.     Bishop  Hall. 


WANDERING  THOUGHTS.  83 

danger  of  falling  into  hell-fire ;  nor  smiling  at  one 
another,  when  God  is  frowning,  and  thundering 
against  you.  He  that  feels  the  stone  torment, 
hath  few  wandering  thoughts,  while  he  is  telling 
his  grief,  and  seeking  help.  The  condemned 
prisoner  is  not  sleeping  or  trifling  at  the  bar. 
Dionysius'  flatterer  had  little  regard  for  his  music, 
when  the  naked  sword  hung  by  a  hair  over  his 
bare  head ;  neither  would  a  poor  sinner,  if  he  were 
enlightened  to  see  his  guilt  and  danger,  so  com- 
monly and  senselessly  trifle  before  God,  when  his 
matter  is  debating,  and  terms  of  life  or  death  being 
proposed.  Alas  !  there  is  no  hope  of  your  cure  in 
this,  till  your  fundamental  disease  be  healed  ;  your 
whole  life  is  a  long  distraction  from  the  true  end 
and  main  business  of  life ;  and  therefore  it  is  im- 
portant if  ever  you  would  perform  a  pleasing  duty 
unto  God,  to  get  "  grace  whereby  you  may  serve 
God  acceptably ;"  "*  for  without  that  you  cannot 
do  it. 

And  to  counterbalance  that  corruption  of  nature 
in  you,  you  that  have  some  sanctification  must  get 

*  Lydia  did  then  attend  unto  the  things  spoken  by  the 
Lord,  but  it  was  when  he  had  opened  her  heart.  Acts  xvi. 
14,  15. 


84  A    REMEDY  FOR 

more.  This  sweet  wood  cast  into  that  bitter 
water,  will  by  degrees  render  it  more  wholesome. 
The  more  sanctilication,  the  more  yon  will  be 
mortified  to  the  world,  and  all  the  vanity  and 
business  thereof;  and  then  its  thoughts  and  cares 
will  not  rush  in  with  that  violence  upon  you,  but 
stay  to  speak  with  you  at  your  better  leisure  ;  or  if 
they  be  invading  the  heart,  you  will  have  more 
vigour  of  grace  to  expel  them,  and  more  repentance 
for  them ;  you  will  be  more  lively  and  spiritual, 
and  fervent  in  religious  duties,  and  so  have  less 
room  for  these  wanderings  ;  for  he  that  is  fully 
engaged  in  his  business,  prevents  the  assault  of 
the  most  importunate  diversions ;  and  a  lively 
serious  christian  runs  on  his  errand  like  Elisha's 
servant,  "  If  thou-  meet  any  man,  salute  him  not ; 
and  if  any  salute  thee,  answer  him  not  again  ;'^  2 
Kings  iv.  29 ;  and  Satan  cannot  fasten  discourse 
on  such  a  man  ;  yea,  and  generally,  the  more  holy 
the  heart  is,  the  fewer  of  these  wandering  thoughts ; 
forasmuch  as  sanctity  being  his  frame  and  element, 
heterogeneous  bye-thoughts  do  put  him  out  of  his 
temper  and  so  displease  him,  and  cause  some 
smart  to  the  soul ;  and  the  sin  that  really  molests 
a  man,  will  hardly  ever  prevail  over  him  ;    and 


WANDERING   THOUGHTS.  85 

finally,  the  more  holiness  you  attain,  the  more 
afraid  will  you  be  to  displease  God.  For  to  be 
amended  with  a  little  cross,  to  be  affected  with  a 
little  mercy,  and  to  be  afraid  of  a  little  sin,  are 
certain  arguments  of  a  great  deal  of  grace.  And 
therefore  a  holy  christian  is  more  troubled  at  a 
vain  thought  in  a  duty,  than  a  slight  christian  is  at 
the  total  neglect  of  a  duty. 

It  follows,  therefore,  that  all  means  be  used  and 
improved  to  the  utmost,  for  the  increasing  of  the 
grace  of  God  in  your  hearts,  there  being  as  much 
duty  to  grow  in  grace  as  to  get  it ;  and  no  greater 
argument  of  sincerity,  than  endeavours  to  grow 
better.  Turn  therefore  those  many  thoughts  you 
spend  about  the  truth  of  your  grace,  into  all  pos- 
sible care  to  advance  and  increase  it,  so  will  you 
best  clear  your  doubts,  and  in  particular  cure  your 
distractions. 


86  A   REMEDY   FOR 


SECT.  III. 


UNPREPAREDNESS. 


The  third  cause  of  distractions  in  the  service  of 
God,  is,  unpreparedness  unto  it.  "  If  thou  prepare 
thine  heart,  and  stretch  out  thine  hands  to  him ; 
if  iniquity  be  in  thine  hand,  put  it  far  away;  then 
shalt  thou  be  steadfast."  Job  xi.  13.  First,  prepare 
the  heart,  then  stretch  out  the  hands.  lie  that 
keeps  not  his  foot,  when  he  goes  into  the  house  or 
service  of  God,  is  very  hkely  to  stumble,  and  to 
offer  but  the  sacrifice  of  fools.  He  that  is  unfitted 
for  any  work,  must  needs  be  unfixed  in  it.*  As 
holy  Mr.  Dodd  used  to  say  of  afflictions,  when  Me 
are  prepared  for  them,  they  are  like  a  sword  tliat 
only  strikes  upon  our  armour ;  but  when  we  are 
unprepared,  they  are  like  a  sword  striking  on  our 
bare  skin.  Even  so,  when  the  heart  is  well  fixed 
and  prepared  for  the  Lord's  service,  an  impertinent 

*  Hence  David ;  Psalm  Ivii.  7,  8 ;  so  Deborah,  Judges 
V.  12. 


WANDERING   THOUGHTS.  87 

thought  or  suggestion  falls  on  our  armour,  but 
when  we  come  unprepared,  it  meets  with  our  very 
hearts,  and  runs  away  with  them.  If  a  man  come 
into  a  prince's  presence  undressed,  unbrushed,  or 
without  his  band,  you  may  easily  imagine  how, 
when  he  is  aware  of  the  feathers  or  dirt  that  is 
about  him,  he  is  distracted  ;  so  is  the  soul  wofully 
carried  off,  when  approaching  to  God ;  the  follies 
of  sin  and  vanities  of  the  world  disfigure  and  divert 
it  from  a  close  converse  with  Him  ;  and  therefore 
a  serious  christian  doth  not  only  pray,  and  watch 
in  prayer,  but  watcheth  unto  prayer.  We  so  eat 
our  meat,  says  Tertullian  of  the  primitive  chiis- 
tians,  as  remembering  we  must  pray  before  we  go 
to  bed.  And  here  I  shall  answer  a  necessary 
<]uestion,  viz. 

Q.  What  kind  of  preparation  is  necessary  be- 
fore our  ordinary  duties  of  worship  ? 

Jlnsw.  1.  The  light  of  nature  teacheth  us  to 
prepare  for  every  weighty  action.  Approaching  to 
the  Lord  of  heaven  and  earth  is  such.  Who 
teaches  the  client  to  consider  his  case,  when  he 
comes  to  state  it  to  his  advocate  1  or  the  husband- 
man to  prepare  himself  for  his  tillage,  or  the  poor 
suitor  to  weigh  his  request  that  he  makes  to  a 


88  A  REMEDY  FOR 

prince  1  Why,  the  light  of  nature  teacheth  this  ; 
and  the  light  of  scripture  distinguished  an  upright 
man  from  a  hypocrite  hereby.     "  There  are  good 

things  in  thee in  that  thou  hast  prepared 

thine  heart  to  seek  God :"  2  Chron.  xix.  3,  there 
was  Jehoshaphat.  Again,  "  Rehoboam  did  evil, 
because  he  prepared  not  his  heart  to  seek  the 
Lord."  2  Chron.  xii.  14.  He  sought  God,  it  is 
likely,  as  many  will  do,  but  he  cared  not  how  he 
did  it ;  and  so  though  he  did  a  good  thing,  yet, 
saith  the  scripture,  "  he  did  evil." 

Ansxv.  2.  Most  certainly  the  Lord  is  a  great 
God,  who  can  raise  or  ruin  thee  in  a  moment,  and 
whom  the  angels  approach  not  without  a  profound 
respect;  and  so  likewise  duties  of  worship  are 
great  and  weighty  duties,  wherein  you  transact  for 
a  kingdom,  and  plead  or  hear  the  cause  that  is  for 
Hfe  or  death.  You  drink  a  cup  that  will  either 
mend  or  destroy  you,  and  who  is  sufficient  for 
these  things  ?  And  it  is  manifest,  that  we  are 
naturally  unprepared,  and  to  every  good  work 
reprobate.  The  posture  of  our  hearts  is  inverted, 
and  now  they  are  open  downwards,  and  shut  to- 
wards heaven ;  all  which  if  you  place  together,  it 
must  needs  follow,  that  some  preparation  is  neces- 


WANDERING   THOUGHTS.  89 

sary,  even  for  the  ordinary  duties  of  God's  wor- 
ship. 

Ansio.  3.  The  hearts  of  men  are  of  a  different 
temper,  and  so  are  their  occasion  ;  the  hearts  of 
some  are  always  in  heaven,  or  else  within  a  call ; 
they  are,  as  the  apostle  speaks,  "  Ready  to  every 
good  work."  Titus  iii.  1.  When  a  duty  of  piety 
is  offered  they  are  ready  to  engage  in  it ;  when  an 
object  of  charity  is  proposed,  they  are  ready  to 
<listribute.  And  this  present  spirit  is  a  great  bless- 
ing, when  holiness  is  so  rooted  and  framed  upon 
the  heart,  that  God's  worship  is  their  element ;  the 
hearts  of  others,  through  custom,  and  supine 
negligence,  abide  at  a  great  distance  from  God  ; 
no  little  effort  will  raise  them,  nor  will  they  be 
brought  in  with  many  calls  ;  like  a  great  bell,  they 
are  hard  to  be  raised  ;  and  as  these  have  a  greater 
unhappiness,  so  they  have  need  of  more  pains  to 
lit  them  for  God's  service.* 

The  occasions  of  some  men  will  give  them  time 
enough  to  set  their  hearts  in  order,  to  state  their 

*  In  such  case  meditation,  like  a  dish  of  water,  may  set 
the  pump  a  going  j  yea,  foul  water  may  bring  up  fair  water. 
—  Bishop  Hall. 

8* 


90  A   REMEDY  FOR 

souPs  condition,  and  get  themselves  into  a  holy 
heat ;  and  for  them  to  come  with  cold  and  dead 
hearts  into  rehgious  duties  cannot  be  permitted. 
The  occasions  of  others  are  so  urgent  and  con- 
tinual, that  they  have  much  difficulty  to  redeem 
time  for  prayer,  and  can  hardly  obtain  a  period  of 
preparation,  especially  when  a  man  is  surprised 
with  a  holy  duty,  or  in  prayer  at  meals,  or  the  like; 
and  therefore  one  last  may  as  soon  fit  all  feet,  as 
one  particular  rule  suit  with  every  christian. 

Answ.  4.  The  least  measure  of  preparation 
that  is  necessary  for  the  ordinary  worship  of  God, 
is  that  the  heart  be  called  out  of  the  world,*  and 
made  apprehensive  or  sensible  of  the  nature  of 
that  God,  and  weight  of  that  work  that  you  are 
about ;  which  if  you  can  attain  in  a  minute,  or  are 
of  necessity  straightened  or  surprised,  you  will  be 
welcome  to  heaven ;  but  if  you  can  easily  order 
your  time,  or  not  easily  order  your  hearts,  and  re- 
mand your  thoughts,  you  venture  on  your  peril ; 
and  if  God  be  not  merciful,  and  you  penitent,  will 

♦  Prov.  xviii.  1.  If  thou  canst  not  always  have  separating 
time  betwixt  other  occasions  and  God's  worship,  yet  have 
some  separating  thoughts  ere  thou  enter  upon  the  duty. — 


WANDERING  THOUGHTS.  91 

cany  away  a  curse  instead  you  of  a  blessing.  And 
so  I  conclude  this  answer  with  "let  us  have 
grace,"  not  only  a  gracious  habit  but  a  gracious 
frame,  "  whereby  we  may  serve  God  acceptably 
with  reverence  and  godly  fear,  for  our  God  is  a 
consuming  fire."     Heb.  xii.  28,  29. 

Think  it  not  much,  therefore,  to  keep  or  get  a 
heart  prepared  for  the  worship  of  God.  When 
ringers  set  not  in  together,  there  is  little  but 
discord  in  that  peal,  but  when  they  commence 
together,  there  is  sweet  music ;  and  so  it  is  when 
all  the  congregation  set  out,  and  take  wing  at 
once,  it  is  music  for  heaven ;  whereas  the  heart 
that  is  not  ready  for  the  duty  mostly  produces  dis- 
cord and  spoils  the  harmony.*  And  indeed  this 
unpreparedness  of  the  soul  doth  make  the  duty 
ungrateful  to  the  worshipper.  When  a  friend 
comes  upon  you,  and  you  are  not  prepared,  no 
provision  or  rooms  in  readiness,  how  comparatively 
unpleasing  is  his  visit,  and  distracted  his  entertain- 

*  When  you  have  prepared  your  hearts,  God  will  pass 
by  great  imperfections,  2  Chron.  xxx.  18,  19,  and  you  may 
then  do  much  in  a  little  time.  Psalm  x.  17.  Thou  hast 
prepared  their  hearts,  then  M'ilt  thou  cause  thine  ears  to 
hear.  —  Burrottghs. 


92  A   REMEDY   FOR 

ment]  when  to  him  that  keeps  a  constant  table, 
or  hath  made  set  preparation,  the  sight  and  con- 
versation of  his  friend  is  very  sweet ;  so  it  is  be- 
tween our  God  and  us ;  when  the  rooms  of  the 
soul  are  prepared,  and  at  our  gates  are  all  manner 
of  pleasant  fruits,  new  and  old,  laid  up  for  our 
beloved,  how  can  we  welcome  our  Maker  on  his 
own  cost  into  our  souls'?  whereas  Christ  himself 
hath  but  cold  welcome,  and  distracted  entertain- 
ment in  an  unprepared  soul.  Lift  up  therefore 
thy  heart  in  the  porch  of  a  duty,  with  "  turn  away 
mine  eyes  from  beholding  vanity,  and  quicken  me 
in  thy  way."     Psalm  cxix.  37. 

SECT.  IV. 

LUKEWARMNESS. 

The  fourth  cause  of  distractions  in  God's  wor- 
ship is  lukewarmness.*       He  that  is  intense  in 

*  This  night  past,  as  I  was  awakened  out  of  my  sleep,  the 
devil  came  and  intimated,  that  God  was  far  from  me,  and 
heard  not  my  dull  prayers ;  so  I  said.  Well  then,  so  will  I 
cry  the  louder.  —  Luther.  And  when  he  found  his  spirit 
out  of  frame,  he  would  never  give  over  praying,  till  he  had 
prayed  his  heart  into  that  frame  he  entreated  for. 


WANDERING  THQUGHTS.  93 

any  thing  hath  few  thoughts  to  spare.  Distractions 
are  but  the  idlings  of  the  heart,  he  that  runs,  looks 
at  nothing  but  the  goal ;  though  he  meet  passen- 
gers, or  pass  by  palaces,  he  is  in  earnest  and  stops 
for  nothing  ;  it  is  he  that  walks  at  leisure  who  turns 
his  eye  to  every  trifle,  and  descants  on  every 
object,  because  he  is  not  in  haste.  Even  so  the 
zealous  soul,  though  he  forgets  not  those  things 
which  are  behind,  yet  reaching  forth  to  the  things 
that  are  before,  presseth  towards  the  mark ;  he 
hath  business  in  hand  which  concerns  eternity, 
and  he  cannot  stand  to  whispper  with  every  passen- 
ger, nor  trifle  with  every  object.  It  is  the  luke- 
warm heart  that  is  prone  to  that ;  he  can  pray  to 
God,  and  dress  himself  at  once,  he  can  hear  God 
and  talk  with  men,  speak  about  heaven,  and  con- 
trive about  the  earth ;  and  in  a  word,  serve  God 
and  mammon  at  the  same  time.  Good  Jacob  was 
little  troubled  with  wandering  thoughts,  when  he 
had  "  by  his  strength  power  with  God,  yea,  he  had 
power  over  the  angel  and  prevailed,  for  he  wept 
and  made  supplication."  Hos.  xii.  3,  4.  Tears 
are  the  best  charms  to  chase  away  distractions. 


94  A   REMEDY   FOR 

m 

VV^hile  you  labour  and  weep,  and  pray,  wandering 
thoughts  will  flee  away.* 

As  there  can  be  no  reason  given  for  any  sin, 
called  therefore  folly,  so  for  this  in  special ;  for  if  the 
holy  work  you  are  about  be  worth  the  consuming 
of  your  time,  which  passeth  in  every  duty,  and  is 
most  precious,  surely  it  is  worth  all  your  pains  and 
diligence.  He  that  loseth  his  time  in  the  duty, 
and  loseth  his  soul  by  his  lukewarmness  in  the 
duty,  makes  a  madman's  choice.  For  if  the 
sermon,  prayer,  and  chapter,  be  not  worth  thy 
labour,  never  attempCit ;  and  if  it  be,  never  shrink, 
nor  be  indifferent  about  it.  When  you  see  a  man 
freezing  at  his  work  it  invites  a  passenger  to  en- 
tertain him  with  talk.  And  a  frigid  attendant  upon 
God  tempts  the  devil  himself  to  tempt  him. 
Wherefore  the  apostle,  Rom.  xii.  11,  directs  us  to 
be  fervent  in  spirit  while  we  are  serving  the  Lord  ; 
not  drowsy,  but  fervent  in  spirit,  or  boihng  hot,  as 
the  word  signifies. |  The  busiest  flies  will  not 
meddle  with  the  scalding  honey ;  though  the  sweet- 

+  Birds  Avill  not  light  nor  stay  on  flaming  sacrifices. — 
While. 

t  Where  could  a  wandering  thought  get  into  that  most 
zealous  prayer  ?     Dan.  ix. 


WANDERING   THOUGHTS.  95 

ness  entice  them,  yet  the  heat  lenifies  them. 
The  base  flies  of  thy  distractions  will  not  molest 
thy  heart,  if  it  keep  boiling  hot  in  the  service  of 
God.  A  warm  and  weeping  prayer  is  the  true 
holy  water,  which  scares  away  the  devil. 

Now  the  best  remedy  against  this  lukewarm- 
ness  is,    1.  Consideration,  and   2.   Practice. 

1.  Consideration  of  the  inefficiency  of  a  frozen 
duty,  which  seldom  reacheth  the  heart  of  God, 
when  it  reacheth  not  our  own.  That  the  king- 
dom of  heaven  suffers  violence,  and  the  violent 
only  take  it  by  force.  That  such  duties  neither 
please  God,  nor  ourselves;  they  mock  God,  and 
rather  deceive  than  delight  us.  That  some 
prayer  or  sermon  must  be  thy  last,  and  perhaps 
this  present  may  be  it.  That  it  is  an  irrational 
thing  to  bring;  a  dead  sacrifice  to  a  livino;  God. 
That  one  serious  and  lively  duty  does  you  more 
good,  and  leaves  a  more  sweet,  blessed  and  active 
frame  upon  the  soul,  than  a  hundred  heartless 
services  ;  and  in  short  that  the  Majesty  whom  you 
serve  loves  adverbs,  and  narrowly  observes  the 
hows  and  whys  of  sacred  worship  ;  "  that  it  is  not 
a  vain  thing  that  you  are  about,  for  it  is  your  life." 
Deut.  xxxii.  47. 


96  A  REMEDY   FOR 

2.  Practice  is  the  other  remedy.  To  cure 
this  lukewarmness  in  God's  service,  frequent 
those  hghts  that  are  burning  as  well  as  shining. 
Let  us  go  to  Dedham,  said  the  godly  in  that  time, 
to  fetch  fire,  when  the  famous  Mr.  Rogers  was 
there.  If  you  cannot  hear  a  warning  divine,  then 
read  such,  and  be  sure  to  have  some  books  for  the 
rousing  and  heating  of  your  heart,  as  others  for 
clearing  and  instructing  your  judgement,  unless  the 
work  of  sanctification  be  perfect  already  in  your 
heart  and  affections,  while  it  remains  imperfect  in 
your  mind  and  judgement.  Associate  also  with 
zealous  christians,  borrow  some  of  their  heat  and 
lend  them  some  of  your  light ;  and  be  not  ashamed 
to  talk  of  God,  heaven,  and  the  soul,  when  you  are 
together;  you  lose  the  benefit  of  men's  graces, 
for  want  of  broaching  those  blessed  vessels  of 
grace  you  converse  with.  Especially  read  the 
scripture,  which  will  inflame  thee,  and  mould 
thee,  being  rightly  used,  unto  its  blessed  nature. 
I  have  known  some,  who  before  their  private 
duties  would  meditate  on  a  verse  in  the  Psalms, 
Canticles,  or  the  like,  and  then  hasten  warm  and 
lively  into  the  presence  of  God.  And  choose 
rather  to  be  frequent  and  fervent  than  long  and 


WANDERING  THOUGHTS.  97 

roving  in  a  duty.  Shorter  prayers  may  sometinnes 
inflame,  when  long  ones  tire  the  spirits  ;  and  that 
way  the  ancient  saints  in  Egypt  used  to  take. 
And  lastly,  do  as  holy  David  did,  who  carried  such 
a  nature  as  thou  dost,  be  ever  calling  to  God,  as 
he  who  is  at  it  eight  or  nine  times  in  Psalm  cxix. 
"  Quicken  me  in  thy  way,  quicken  me,  and  I  will 
call  upon  thy  name  :"  and  if  he  had  need  thus  to 
fetch  fire  from  heaven,  how  much  more  have  -we  ? 

Q.  Were  it  not  better  to  omit  the  duty,  than 
attempt  it  with  such  a  dull  heartless  frame  as  this  ? 

Jl.  1.  Omission  of  a  duty  will  never  fit  us  for 
the  better  performance  of  it.  Luther  used  to  say, 
The  oftener  I  neglect,  the  more  unfit  I  am  ;  this  is 
nothing  but  a  device  of  the  Devil. 

2.  If  thou  endeavourest  with  thy  utmost  strength 
and  sincerity,  though  thou  be  dull,  it  is  better  than 
to  leave  it  undone  ;  for  as  one  sin  prepares  for 
another,  so  one  duty  prepares  for  another.  Fall 
therefore  to  work,  and  when  God  has  engaged  to 
help  thee :  never  think  neglect  will  mend  it ;  one 
sin  never  cures  another. 

By  the  upright  use  of  these  means,  you  will  find 
the  Holy  Ghost,  as  it  were,  stretch  himself  on  your 
cold  hearts,  and  infuse  life  and  heat  into  you. 
9 


98  A   REMEDY   FOR 

And  when  you  are  soaring  aloft  in  the  spirit,  that 
cunning  marksman  cannot  shoot,  and  fetch  you 
down  by  his  distracting  arrows. 


SECT.  V. 

WORLDLY-MINDEDNESS. 

The  fifth  cause  of  distractions  in  God's  wor- 
ship, is  worldly-mindedness.  A  heart  in  earth 
and  a  heart  in  heaven  are  far  asunder.  As  long 
as  the  lark  soareth  upward,  she  sings  without  dan- 
ger of  the  net ;  but  stooping  to  gaze  on  the  fowler's 
deceitful  glass,  she  is  quickly  ensnared.  So  is  it 
with  us,  while  we  live  aloft,  we  are  safe  ;  but  when 
the  heart  stoops  down,  and  grows  worldly  through 
the  false  glass  Satan  puts  upon  it,  then  are  we 
taken  in  these  snares.  "  With  their  mouths  they 
show  much  love,  but  their  heart  goeth  after  their 
covetousness."  Ezek.  xxxiii.  31.  Their  faces 
look  one  way,  but  they  row  another;  their  eyes  are 
up  towards  heaven,  their  hearts  set  on  the  earth ; 
and  grasping  two  affairs  they  prosper  in  neither. 
How  should  he  set  his  affections  on  the  things 


WANDERING  THOUGHTS.  99 

above,  that  hath  set  them  chiefly  on  things  below, 
when  as  these  two  are  directly  opposed?  Col.  iii. 
2.  How  should  the  soul,  that  bird  of  paradise,  fly 
up  to  heaven  in  a  duty,  when  it  is  not  only  weighed 
down  with  the  lead  of  natural  corruption,  but  en- 
tangled in  the  lime-twigs  of  earthly-mindedness? 
They  can  never  write  on  their  duties.  Holiness  to 
the  Lord,  that  stamp  upon  their  coin,  God  with  us. 
Hence  it  comes  to  pass,  that  the  heart  is  loth  to 
come  to  an  ordinance,  and  then  longs  to  go  out 
again;  how  heavily  do  they  go  to  church,  how 
lightly  to  the  market  ?  for  here  the  heart  goes  with 
them,  and  there  it  is  left  behind  ;  and  being  forced 
into  a  duty,  because  its  treasure  is  in  the  world, 
the  heart  hastens  to  be  there  again,  and  is  out  of 
its  element  when  in  an  ordinance.* 

We  read  of  the  "  world  set  in  a  man's  heart," 
Eccles.  iii.  11,  and  of  "  a  heart  set  on  the  world." 
Psalm  Ixii.  10.  Now  how  should  God  have  any 
part  of  such  a  heart  1  No,  no  ;  he  that  is  of  the 
earth  is  earthly,  and  speaketh  of  the  earth ;  there 
he  can  rest  without  weariness ;  of  that  he  can  dis- 

*  See  a  plain  instance  hereof  in  that  hearer.  Luke  viii. 
13,  14. 


100  A  REMEDY  FOR 

course  without  distractions ;  but  when  he  should 
turn  to  God,  and  flee  to  heaven,  this  care  knocks 
at  the  door,  and  that  business  whispers  him  in  the 
ear,  and  there  the  carcass  is  left,  but  the  heart  is 
gone.  The  prophet  tells  us,  that  "  whoredom,  and 
wine,  and  new  wine,  take  away  the  heart."  Hosea 
iv.  11.  It  were  very  unlikely  that  any  man  in  the 
heat  of  those  sins  should  pray,  or  hear,  or  meditate 
aright ;  and  it  is  no  more  likely  for  a  heart  that  is 
taken  away  with  the  cares  of  this  world,  and 
drowned  therein,  to  converse  with  God  without 
innumerable  wanderings. 

Mistake  not:  it  is  not  the  world,  but  worldly- 
mindedness  that  is  taxed ;  not  the  increase  of 
riches,  but  the  heart  set  upon  them.*  And  so,  no 
doubt,  a  poor  man  may  have  his  part  of  distractions, 
through  his  want  of  worldly  things,  as  well  as  the 
rich  through  his  abundance.  He  may  have  many 
a  distracting  thought  what  to  do  for  the  world,  as 
the  rich  man  hath  what  to  do  with  the  world. 
And  thus  we  see  those  things  which  were  given  for 
our  welfare,  prove  our  snare;    and  what  should 

♦  Water  under  a  ship  helps  it,  but  water  in  a  ship  drowns 
it. 


WANDERING  THOUGHTS.  101 

hire  us  to  serve  God,  keeps  us  from  him.  VVliich 
shows  what  reason  the  wise  man  had  to  crave 
neither  riches  nor  poverty,  but  convenient  com- 
forts, seeing  the  weight  of  the  world  distracts  one 
sort,  and  the  want  of  the  world  another  sort,  in 
the  very  immediate  service  of  God.  Howbeit,  for 
the  most  part,  the  heart  that  is  fullest  of  the  world 
is  emptiest  of  God. 

Now  the  best  remedy  against  worldly-minded- 
ness  is  mortification.  O  get  a  view  of  Christ's 
cross,  whereby  the  "  world  will  be  crucified  to  you, 
and  you  to  the  world."  Gal.  vi.  14.  So  was  Paul. 
As  saith  Chrysostom,  Paul  and  the  world  were  like 
two  dead  bodies,  that  neither  embrace  with  de- 
light nor  part  with  grief  from  each  other.  You 
must  be  dead,  I  say  dead  to  the  world,  if  you 
mean  to  live  to  God,  or  live  with  him.  A  drunken 
prayer,  and  a  worldly  prayer,  are  alike  devout. 
Therefore,*  "  Love  not  the  world,  nor  the  things 
of  the  world,"  for  so  long  the  love  of  the  Father  is 
not  in  you  ;  and  if  you  love  him  not,  how  should 
you  pray  to  him?     It  would  be  an  ill-favoured 

*  Let  not  the  world  be  your  familiar  friend:    familiar 
friends  will  come  in  without  knocking.  —  White. 
9* 


102  A   REMEDY   FOR 

sight,  to  behold  all  this  congregation  in  their  work- 
day clothes  here ;  how  unpleasing  a  sight  to  G  od 
is  it,  to  see  us  all  with  our  work-day  hearts !  Now 
that  you  may  be  rid  of  an  earthly  heart,  faithfully 
make  use  of  these  directions. 

1.  Get  faith  to  beheve  the  report  God  hath 
given  of  the  world,  that  all  that  is  in  it  is  but  the 
lust  of  the  flesh,  the  lust  of  the  eyes,  and  the  pride 
of  life  ;  a  poor  vain  thing,  not  able  to  give  the  soul 
a  breakfast;*  This  all  that  have  tasted  it,  and 
Christ  also,  do  aver ;  and  canst  thou  find  that  in  it, 
which  none  ever  yet  found?  will  it  do  more  for 
thee,  than  ever  it  did  for  any  one  else?  Believe 
its  vanity  upon  God's  word,  ere  thou  prove  it  by  thy 
sad  experience. 

Get  faith  to  derive  the  virtue  out  of  Christ's 
death  to  vanquish  it.  "  For  this  is  the  victory  that 
overcometh  the  world,  even  our  faith."  1  John  v. 
4.  Lay  thee  down  with  Christ  in  the  grave  by 
faith,  and  say  then.  What  is  the  world  ?  Get  faith 
to  believe  that  eternal  happiness,  which  being  once 

+  When  we  shall  have  reigned  hereafter  many  millions  of 
years  in  heaven,  what  thoughts  will  remain  of  this  little 
inch  of  time  upon  earth  ?  —  Bolton. 


WANDERING  THOUGHTS.  103 

seen  by  that  piercing  eye,  would  so  disgrace  the 
world,  that  all  the  comforts  of  it  wotild  not  weigh  a 
straw  in  comparison  of  it.*  If  a  man  lived  in  the 
sun,  what  a  trifling  object  would  the  whole  earth 
look !  He  that  lives  in  Christ  in  heaven,  by  faith, 
sees  all  the  glories  of  the  earth  with  a  disdainful 
eye,  and  cries,  "  Vanity  of  vanities,  all  is  vanity." 

2.  You  may  be  helped  against  this  disease,  by 
deep  consideration  of  the  folly  and  misery  of  such 
a  frame  of  heart.  It  is  folly,  for  all  that  is  gotten 
of  the  world,  with  the  neglect  of  the  soul,  invasion 
of  holy  duties,  or  by  a  carking  worldly  heart, 
comes  to  thee  in  vvrath,  and  will  sink  thee  deeper 
in  hell ;  or  if  thou  repent,  is,  most  commonly,  some 
way  consumed.  If  we  could  penetrate  the  method 
of  God's  providence,  usually  those  losses  you  have 
in  this  beast,  or  the  other  house,  or  the  like,  are 
the  just  value  of  what  you  have  gotten  by  immode- 
rate care,  hard  dealing  vv^ith  others,  or  unseasonable 
contrivance,  when  your  heart  should  have  been 
better  employed.     And  then  the  misery  of  worldly- 

*  Let  their  money  perish  with  them  that  esteem  all  the 
gold  in  the  world  worth  one  clay's  society  with  Jesus  Christ, 
said  Galeacius  to  a  nobleman,  Mho  tempted  him  to  aposta- 
tize with  a  great  sum  of  monev. 


104  A   REMEDY  FOR 

mindedness,  that  it  "pierceth  the  heart  through 
with  many  sorrows."  Sorrow  and  pain  in  getting, 
sorrow  and  care  in  keeping,  sorrow  and  grief  in 
losing.  The  heart  is  never  at  perfect  rest.  A 
man  would  not  use  his  horse,  as  a  worldling  doth 
his  heart,  who  gives  it  no  quiet  or  ease,  and  all  this 
to  no  purpose  at  all.  "  The  people  labour  in  the 
very  fire,  and  weary  themselves  for  very  vanity." 
Hab.  ii.  23.  And  may  not  the  consideration  hereof 
be  an  effectual  means  to  promote  hatred  to  this 
humour  1  and  when  it  is  once  hated,  it  is  more  than 
half  discharged. 

3.  Have  recourse  to  God  by  prayer,  and  therein 
see  and  bewail  thy  former  madness  ;  solemnly  vow 
to  restore  their  right  to  every  man  thou  hast 
wronged ;  rather  part,  like  Zaccheus,  with  half 
thine  estate,  than  with  thy  whole  soul  and'  body ; 
and  earnestly  cry  unto  the  Lord,  "  to  incline  thine 
heart  to  his  testimonies,  and  not  unto  covetous- 
ness."  Psalm  cxix.  36.  Entreat  your  heavenly 
Father  to  give  you  a  heavenly  heart,  and  if  it  come 
not  at  first  asking,  it  is  a  gift  worth  going  for  again ; 
humbly  tell  him,  by  virtue  of  that  covenant  wherein 
you  promised  to  forsake  the  world,  which  you  are 
now  resolved  to  adhere  to,  his  Majesty  is  bound  to 


WANDERING    THOUGHTS.  105 

give  you  a  mortified  and  heavenly  heart,  and  you 
will  never  leave  him,  till  you  have  obtained  it. 

4.  Draw  your  hearts  from  worldly  thoughts 
when  you  go  to  the  worship  of  God.  "  The  pre- 
paration of  the  heart  is  from  the  Lord :  commit 
thy  ways  to  him,  and  thy  thoughts  shall  be  estab- 
lished." Prov.  xvi.  1,  3.  The  heathen  left  their 
shoes  at  the  temple  doors,  to  intimate  that  all 
earthly  affections  must  be  left  behind,  when  -men 
go  to  speak  with  God.  Do  as  that  great  states- 
man used,  who  would  lay  off  his  gown,  wherein  he 
administered  his  office,  when  he  went  to  worship 
God,  and  say,  "  Lie  there.  Lord  Cecil ;"  implying, 
he  would  take  none  of  the  cares  of  his  office  into 
the  presence  of  God.  So  when  you  go  to  prayer, 
reading,  or  hearing,  lay  aside  the  world,  and  say. 
Lie  there  house ;  ye  fields  lie  there ;  lie  there  my 
cares,  till  I  have  done  with  God.  So  "  Abraham 
left  his  servants  and  asses  below  the  hill,"  Gen. 
xxii.  6,  and  took  up  nothing  but  a  holy  heart,  and 
the  materials  of  his  sacrifice,  with  him  thither. 
Keep  still  an  eye  upon  your  hearts,  and  both 
"  watch  and  pray,  lest  ye  enter  into  temptation." 


106  A   REMEDY  FOR 

SECT.  VI. 

WEAKNESS   OF   LOVE   TO   CHRIST    AND   HIS  ORDI- 
NANCES. 

The  sixth  cause  of  distractions  in  the  worship  of 
God  is,  weakness  of  love  to  Jesus  Christ,  and  con- 
sequently to  his  ordinances.  Love  unites  the  soul 
to  its  object :  as  faith  is  the  bond  of  our  mystical, 
so  love  is  the  bond  of  our  moral  union  with  Christ. 
The  more  love  to  Christ,  the  more  life  in  his  ser- 
vice. "  Set  me  as  a  seal  upon  thy  heart,  as  a  seal 
upon  thy  arm :  for  love  is  strong  as  death."  Cant, 
viii.  6.  Were  your  love  more  strong,  it  would  seal 
up  both  soul  and  body,  and  unite  them  firmly  unto 
Jesus  Christ.  Love  marries  the  heart  and  eye  to 
the  object;  hence  it  is  there  is  not  a  distracting 
thought  in  heaven,  for  there  love  is  perfect :  they 
see,  and  love,  and  sing ;  and  praise,  and  see,  enjoy, 
and  love,  for  ever  and  ever.  The  three  disciples. 
Matt.  xvii.  4.  had  but  a  half-quarter  glimpse  of 
that  state,  but  their  love  to  their  dearest  Lord  and 
his  presence  was  so  heightened,  that  the  world  was 
forgotten,  Jerusalem  below,  and  all  their  friends 


WANDERING  THOUGHTS.  107 

and  fellow-disciples  forgotten,  and  they  anxious  to 
abide  there.  And  if  we  could  by  the  eye  of  faith 
sec  him  that  is  invisible,  and  perfectly  love  him,  O 
how  hardly  could  we  spare  an  absent  thought  in 
his  presence  and  service !  no,  all  the  world  would 
be  forgotten,  comforts  and  crosses  should  all  sleep 
together,  while  God  and  our  souls  were  conversing 
in  an  ordinance. 

Whence  is  it  that  most  men  can  work  and  care 
perpetually,  and  no  distractions  divert  them?  dis- 
course on  their  business  in  a  most  orderly  manner, 
without  one  ahen  thought?  drive  on  a  bargain  an 
hour  together,  and  think  on  nothing  but  what  is  per- 
tinent to  their  present  business  ?  Why,  they  love 
what  they  are  about;  they  like  it  well,  and  so  tongue 
and  heart  go  together,  and  are  wholly  taken  up 
therewith.  The  jovial  band  like  their  company, 
and  nothing  is  permitted  to  distract  them  ;  the  ser- 
vant comes  about  necessary  business ;  the  master 
fumes  that  they  will  not  let  him  alone  ;  the  child 
comes,  and  then  the  wife,  but  he  frets,  and  is  an- 
gry. And  why  all  this  1  because  he  loves  his  com- 
pany, it  is  his  delight,  his  heaven:  even  so,  the 
soul  that  hath  a  strong  love  to  a  precious  Christ, 
and  his  presence,  doth  most  heavily  bear  a  distract- 


108  A  REMEDY  FOR 

ing  thought.  The  devil  cannot  pluck  him  from 
Christ,  but  the  soul  smarts  ;  and  when  there  is  this 
smart  at  parting,  that  soul  will  part  but  seldom. 
You  have  sometimes  seen  a  sucking  child,  that 
loves  the  mother  and  the  breast  most  dearly !  how 
loth  is  it  to  leave  it,  while  it  is  hungry ;  how 
eagerly  and  angrily  it  seeks,  and  cries,  and  catches 
hold  again!  Here  is  love.  Christ  Jesus  is  the 
spring  of  all  happiness,  and  his  ordinances  are  his 
breasts,  and  he  that  loves  the  Lord  Jesus  with  all 
his  soul,  and  all  his  strength,  draws  the  breasts  of 
consolation.  This  business  knocks  at  the  door, 
that  trifle  tempts  him ;  yet  there  he  holds  and 
frowns  away  all  his  temptations.  His  love  is  ardent. 
"  His  delight  is  in  the  law  of  the  Lord  ;  and  in  that 
law  doth  he  meditate  day  and  night."  Psalm  i.  2. 
When  prayer  is  your  delight  and  not  your  task,  then 
you  will  dwell  therein  with  complacence.  "  Then 
will  I  go  unto  the  altar  of  God,  unto  God  my  exceed- 
ing joy."  Psalm  xlii.  4.  Children  are  subject  to  look 
off  their  books,  because  they  delight  not  in  them ; 
but  when  they  are  playing,  they  do  it  heartily.  But 
now  when  thy  love  is  cool,  and  weak,  thou  lovest 
Christ,  and  that  is  all ;  alas  !  there  is  little  heart  to 
him,  the  soul  comes  heavily  to  him,  and  having 


WANDERING  THOUGHTS.  109 

little  delight,  and  heavenly  complacence  in  him,  is 
most  easily  drawn  off  with  any  distraction ;  for 
where  the  treasure  is,  there  will  the  heart  be  also  ; 
where  God  and  Christ  are  a  man's  treasure,  his 
heart  is  with  them.  He  wakes,  and  travels,  and 
cares,  but  his  heart  is  with  them ;  he  runs  through 
his  business  with  all  the  haste  that  may  stand  with 
good  speed,  that  he  may  retreat  to  his  heart,  which 
he  left  with  God,  and  then  holy  duties  are  the  rest 
of  his  soul.  And  where  the  world,  or  sin,  are  a 
man's  treasure,  his  heart  is  with  them  also ;  he 
reads,  and  hears,  and  prays,  but  his  heart  is  away  ; 
the  least  noise,  business,  or  whisper,  can  fetch  him 
away ;  alas !  his  love  is  cool,  and  a  drop  of  water 
will  quench  a  spark  of  fire. 

The  remedies  of  this  weakness  of  the  love  to 
Christ  and  his  ordinances  are, 

1.  Know  him  better ;  and  meditate  more  on  his 
real  excellencies.  "What  is  thy  beloved  more 
than  another  beloved  1"  Cant.  v.  9.  Why,  v.  16. 
"  His  mouth  is  most  sweet,  yea,  he  is  altogether 
lovely ;"  or,  as  the  Hebrew,  "  all  of  him  is  de- 
lights." And  then  mark  the  reply,  chap.  vi.  1, 
"We  will  seek  him  with  thee."  The  pure  and 
orient  sun  is  no  more  than  a  glow-worm  to  the 
10 


110  A   REMEDY  FOR 

blind,  nor  the  fairest  face  than  a  skeleton.  It  is  the 
eye  that  must  affect  the  heart.  Come,  then,  open 
the  eye  of  faith,  and  gaze  on  this  heavenly  object ; 
sit  down,  and  meditate  who,  and  what  he  is  ;  open 
but  the  sacred  cabinent  of  his  attributes,  every  box 
is  full  of  the  most  sweet  perfumes :  each  of  his 
offices  is  pregnant  with  true  and  transcendent  com- 
fort. His  actions,  his  passion,  his  words,  his 
works,  and  above  all,  his  heart,  is  as  full  of  heaven 
as  ever  it  can  hold,  and  full  for  thee :  the  "  foun- 
tain opened  for  thy  sins  and  uncleanness."  The 
treasures  of  his  grace  free  for  thy  supplies,  what 
heart  can  freeze  under  such  discoveries?  Nay, 
stay,  and  look  at  him  on  the  cross  calling  thee,  with 
arms  stretched  out  to  embrace  thee,  his  heart 
opened  to  let  thee  in,  and  deny  him  thy  love  if  thou 
canst.  And  if  once  *  your  hearts  be  inflamed  with 
his  love,  no  small  affairs  shall  keep  you  from  his 
presence,  nor  distract  you  in  it. 

2.  Get  communion  with  Christ  in  his  ordi- 
nances. As  he  said  on  another  occasion,  "  If  thou 
knewest  the  gift  of  God,  and  who  it  is,  thou  wouldst 
have  asked,  and  he  would  have  given  thee  living 

*  He  loves  thee  little,  O  Lord,  who  loves  any  thing  with 
thee,  which  he  loves  not  for  thee. — Jixigustine. 


WANDERINO   THOUGHTS.  Ill 

water."  John  iv.  10.  So  I  say,  if  thou  knewest 
Avhat  communion  is  with  Christ,  thou  would  ask 
after  prayer,  and  long  for  such  opportunities.  ^Vhy, 
what  is  communion  with  Christ?  For  thy  spirit  to 
fly  up  into  heaven,  among  the  celestial  spirits,  and 
for  Christ's  Spirit  to  descend  into  thy  heart.  And  this 
makes  a  heaven  upon  earth ;  it  is  inexperience  in 
this,  that  makes  us  cool  to  Christ  and  holy  duties : 
strangeness  makes  company  burthensome.  A  king 
and  a  beggar,  a  scholar  and  a  clown,  cannot  make 
company  of  one  another.  So  when  there  is  a  dis- 
tance between  God  and  the  soul,  there  is  little 
longing  for  his  ordinance,  nor  true  delight  in  it. 
Communion  with  Christ  increases  love,  and  love  to 
him  promotes  communion.  "  0  that  thou  wert  my 
brother,"  saith  the  spouse,  "  the  son  of  my  mother," 
—  there  is  ardent  love  ;  "  when  I  should  find  thee 
without,  I  would  kiss  thee,"  —  there  is  communion, 
"yet  should  I  not  be  despised."  Can.  viii.  1.  If 
you  did  but  see  his  power  and  glory,  "  your  soul 
would  be  filled  as  with  marrow  and  fatness,  and 
your  mouth  would  praise  him  with  joyful  lips." 
Psalm  Ixiii.  2,  5.  One  beam  of  his  holiness,  love, 
or  mercy,  would  so  charm  your  hearts,  that  you 
would  be  loth  to  part,  and  long  to  meet  again ;  for 


112  A  REMEDY    FOR 

how  can  it  choose  but  transport  a  finite  heart,  to 
see  and  feel  the  sweetest  perfections  of  the  infinite 
God  displayed  before  and  graven  on  it?  When 
Moses  was  in  near  communion  with  God  on  the 
Mount,  no  thinking  of  meat  or  cares  about  his  tents 
below,  but  there  he  is  swallowed  up,  and  is  content 
to  melt  in  that  sun  of  light  and  heat,  and  come 
down  no  more;  it  was  easy  to  count  his  distrac- 
tions in  the  Mount.  Oh,  who  can  see  the  face  of 
God,  and  not  be  ravished  therewith !  who  can  be- 
hold the  beauty  of  the  Lord,  and  not  choose  to 
dwell  in  his  presence  all  the  days  of  a  man's  life  ? 
It  is  communion  with  Christ  Jesus,  that  will  warm 
your  love  to  him,  and  when  "  the  king  brings  you 
into  his  chambers,  you  will  be  glad  and  rejoice  in 
him,  you  will  remember  his  love  more  than  wine." 
Cant.  i.  4. 

3.  Believe  verily  that  you  can  be  nowhere  bet- 
ter, nowhere  so  well  as  in  an  ordinance ;  this  will 
content  and  please  your  minds  in  the  Lord's  service, 
when  you  can  be  nowhere  better;  for  what  company 
can  be  better  than  God's  1  The  chiefest  good  must 
needs  afford  the  choicest  company ;  who  can  im- 
part such  rare  delights  and  sweet  content  as  he 
can?  and  where  doth  he  communicate  himself  as 


WANDERING   THOUGHTS.  113 

ill  an  ordinance?  Say,  the  world  knocks  at  the 
door,  and  would  have  thee  away  ;  can  vanity  enter- 
tain you  like  felicity?  can  the  world  produce  higher 
pleasures  than  he  that  made  it  1  Would  sin  come 
in  and  steal  your  hearts  away?  can  the  chiefest 
evil  create  thee  sweeter  entertainment  than  the 
chiefest  good  ?  No,  no,  you  are  best  where  you 
are.  If  the  world  could  find  you  such  another 
Deity,  somewhat  might  be  yielded;  or  give- you 
security  of  the  reality,  satisfaction,  and  duration  of 
its  toys :  but,  alas  I  there  is  no  show  for  this,  you 
are  best  where  you  are.  I  am  conversing  with  the 
Lord  of  heaven  and  earth,  who  can  reward  each 
petition  with  a  crown.  I  am  in  the  next  employ- 
ment to  heaven,  in  a  corner  of  heaven,  I  cannot 
look  off  yonder  lovely  One,  I  will  not  leave,  I  must 
not  come  down.  And  this  experience  would  en- 
rapture you  with  an  ordinance,  and  deliver  you 
from  diversions  in  it ;  "  you  will  sit  down  under  his 
shadow  with  great  delight,  when  his  fruit  is  sweet 
to  your  taste." 

10* 


114  A  REMEDY  FOR 

SECT.  VII. 

WANT   OF   WATCHFULNESS. 

The  seventh  cause  of  wandering  of  the  thoughts 
in  the  worship  of  God,  is,  want  of  watchfulness. 
"  Watch  and  pray "  are  most  necessary  com- 
panions, else  "  shall  we  fall  into  temptation." 
Matt.  xxvi.  41.  In  those  sad  times  of  plague,  the 
faithful  guard  stands  at  the  city  gates,  and  the  dan- 
gerous passenger  for  all  his  importunity  is  stopped 
and  turned  again.  Why?  Perhaps  the  plague 
comes  with  him,  and  therefore  the  sword  is  placed 
to  his  breast,  he  comes  not  there ;  the  neglect  of 
this  care  would  soon  lay  waste  the  land.  So  if  any 
straggling  thought,  perhaps  with  the  plague  in  it, 
shall  enter  at  pleasure  into  the  soul,  especially 
while  the  Lord's  service  is  in  hand,  no  wonder  that 
soul  Ues  waste ;  Lord  have  mercy  may  be  written 
on  that  door. 

1.  The  neglect  of  watchfulness  before  holy 
duties  causes  distractions ;  and  that  is,  by  not 
heeding  to  order  your  affairs  with  discretion  for 


WANDERING  THOUGHTS.  115 

God's  service.*  When  you  involve  yourselves  in 
too  much  business,  too  much  for  your  head,  too 
much  for  your  time,  or  too  much  for  your  strength, 
then  worldly  thoughts  will  get  place ;  you  cannot 
help  it.  Or,  when  men  are  unadvised  in  their  busi- 
ness, in  not  choosing  a  fit  time  for  duties,  and 
thereby  your  business  and  God's,  shoulder  one 
another,  and  neither  is  done  well.  And  therefore 
we  are  commanded  "  to  watch  unto  prayer."  1  Pet. 
iv.  7.  As  Satan  watches  to  cross  and  indispose  us, 
by  throwing  some  diverting  and  cooling  occasions, 
so  is  it  our  wisdom  to  counter-watch  him.  En- 
deavour to  time  your  affairs,  and  especially  your 
duties.  It  is  the  character  of  a  good  man,  that 
*'  he  orders  his  affairs  with  discretion,"  Psam  cxii. 
6,  and  renders  every  thing  beautiful  in  its  time. 
For  it  is  a  true  observation,  that  an  indiscreet 
ordering  of  Saturday's  business,  hath  great  influ- 
ence upon  the  unprofitableness  of  the  Sabbath's 
ordinances. 

Neglect  of  watchfulness  in  holy  duties.  Our 
hearts,  so  far  as  unregenerate,  are  forced  into  holy 
duties,  as  a  pressed  soldier  into  the  field:  he  is 

*  Through  desire  a  man  having  separated  himself,  seek- 
eihand  intermeddleth  with  all  wisdom.  —  Prov.  xviii.  1. 


116  A  REMEDY  FOR 

brought  in  against  his  will,  and  has  no  principle  of 
courage,  or  love  to  his  country :  he  had  rather  be 
digging  or  idling  at  home.  Now  what  trust  can 
you  repose  in  such  a  soldier,  if  he  be  not  watched  ? 
he  steals  away,  at  every  lane's  end,  and  in  the 
midst  of  the  battle  you  shall  be  sure  to  miss  him ;  a 
constant  eye  must  keep  him,  or  you  lose  him.  It 
is  just  so  with  our  naughty  hearts,  if  there  be  not  a 
predominant  principle  of  grace  ;  it  is  not  choice  but 
use  that  brings  them  in  :  they  would  rather  be  cark- 
ing  or  trifling  about  any  thing  than  busy  in  prayer  ; 
and  therefore  if  you  neglect  to  watch  them  at  every 
turn,  no  sentence  ends,  but  they  will  steal  away. 
For  prayer  without  watching  is  but  a  mere  compli- 
ment. Where  the  tongue  goes  one  way,  and  the 
heart  another,  that  is  a  comphment ;  and  such  is  a 
watchless  duty.  It  is  said,  the  nightingale  in  her 
sweetest  notes  is  apt  to  fall  asleep ;  to  prevent 
which  she  settles  herself  on  a  bough,  with  a  thorn 
at  her  breast,  that  when  she  begins  to  nod  that 
sharp  monitor  may  awake  her.  The  holiest  saint 
is  apt  to  nod,  and  steal  away  in  the  midst  of  his 
most  solemn  duties,  if  God's  spirit  do  not  quicken 
his  watch.  Christ's  own  disciples,  even  just  after 
a  sacrament,  were   overtaken   for  want  of  this 


WANDERING  THOUGHTS.  117 

**What,  could  ye  not  watch  with  me  one  hour?" 
Matt.  xxvi.  40.  And  if  they  fell  asleep  at 
prayer,  for  want  of  watching,  how  can  you 
keep  close  to  God  without  it,  that  have  neither  so 
good  a  nnonitor  without,  nor  so  good  a  heart 
within  I 

3,  Neglect  of  watchfulness  after  duties  causes 
distractions  in  the  next  that  follow ;  people  gene- 
rally let  loose  their  hearts,  when  the  duty  ends,  and 
unlace  themselves  for  ease ;  and  then  their  thoughts 
take  liberty.  Our  deceitful  hearts  foreseeing  this, 
no  chords  will  bind  them  to  a  good  behaviour  in  the 
very  duties  themselves;  whereas,  were  there  a  con- 
stant watch  kept  up  after  our  duties  were  done,  and 
conscieiice  made  of  our  thoughts  all  the  day  long, 
we  should  retain  our  hearts  in  better  order,  while 
G-od's  worship  lasts.  The  foresight,  and  espe- 
cially foretastes  of  liberty  approaching,  sets  the 
»oul  eager  thereupon,  and  we  cannot  keep  it  in. 
Besides,  religion  is  concatenated,  hath  a  depen- 
dence one  thing  upon  another,  and  it  is  unsufTera- 
ble  to  take  and  leave  where  we  will.  If  vain 
thoughts  lodge  with  you  at  other  times,  they  will 
visit  you  at  your  business,  and  if  they  be  enter- 


118  A   REMEDY  FOR 

tained  when  you  are  disposed  to  entertain  them, 
they  will  press  in  when  you  have  no  such  mind. 

The  remedy  against  this  neglect  is,  to  be  tho- 
roughly convinced  of  the  absolute  necessity  of 
constant  watchfulness.  "  Keep  thy  heart  with  all 
diligence,"  Prov.  iv.  23,  as  a  castle  is  kept  from 
scaling,  a  house  from  robbing,  or  a  jewel  from  de- 
facing, so  the  critics ;  and  all  these  are  kept  con- 
stantly; one  hour's  negligence  would  hazard  any 
of  them.*  And  then,  "  with  all  diligence,"  or  as 
the  Hebrew,  "  with  all  keeping,"  or  as  some, 
"  above  all  keeping."  The  eye  we  watch  from 
harm  all  the  day,  the  vitals  we  defend  and  guard 
with  constant  care ;  we  know  that  a  touch  there 
is  mortal ;  but  above  all  keeping,  keep  the  soul : 
be  persuaded  that  watchfulness  is  as  necessary  as 
prayer ;  you  think,  without  prayer  you  shall  go  to 
hell,  and  I  aver,  that  without  watchfulness  you  can- 
not go  to  heaven.  Man's  life  in  this  sense  is  a 
continued   ordinance.     "Wait  on  thy   God  con- 

*  Lei  us  imagine  a  city  not  only  begirt  with  a  strait  seigc  of 
blood-thirsty  enemies,  but  also  within  infested  with  lurking 
commotioners,  how  much  would  it  behove  that  city  to  stand 
upon  its  guard.  —  Bolton. 


WANDERING   THOUGHTS.  119 

tinually  ;"  Hos.  xii.  6  ;  not  only  at  thy  prayers,  but 
at  thy  plough.  While  on  your  knees  you  are  wait- 
ing on  God,  and  when  you  rise  from  your  knees, 
you  are  going  to  wait  on  him  in  your  calling,  and 
an  unbecoming  thought  is  displeasing  to  him  every 
where ;  he  is  sensible  of  an  affront  in  the  kitchen 
as  well  as  in  the  parlour,  and  hates  vanity  all  the 
day  long.  "  Be  sober,  and  watch  unto  prayer." 
1  Peter  iv.  7.  Sober  and  watch;  as  if  they  that 
do  not  watch  are  mad.  To  watch  unto  prayer  is  a 
duty,  as  well  as  to  watch  in  it.  He  that  watchelh 
not  to  duties,  doth  not  do  his  duty :  a  wise  Chris- 
tian should  have  always  something  in  store  for 
God;  work  and  look  at  God,  eat,  and  drink,  and 
talk,  and  still  look  at  God,  and  at  the  soul.*  This 
is  to  walk  with  God  all  the  day  long.  As  the  care- 
ful bee  must  needs  leave  her  hive,  and  fly  abroad, 
but  she  dwells  nowhere  else ;  she  hghts  on  this 
flower,  and  then  on  that ;  exhausts  their  sweetness, 
deflowers  them,  and  gets  away ;  she  never  rests 

*  You  see  the  angels  sent  about  God's  messages  to  this 
earth,  yet  never  out  of  their  heaven,  never  without  the  vision 
of  their  Maker ;  and  so  should  you  strive  when  you  are  up 
and  down  in  your  business,  yet  be  within  sight  of  God. — 
Bishop  Hall. 


120  A  REMEDY  FOR 

till  she  returns  to  her  hive ;  there  she  rests  and 
enjoys  herself.  So  a  holy  heart  must  needs  out 
into  the  world,  and  business  must  be  done^  but  he 
rests  at  nothing  till  he  return  to  the  enjoyment  of 
God  again ;  no  flower  gives  him  content,  no  busi- 
ness, no  company,  satisfies,  but  he  retires  to  God, 
looks  at  him,  and  is  lightened,  and  steps  out  again. 
This,  sirs,  this  is  the  religion  of  religion.  *  I 
know  it  is  hard,  but  it  is  possible  ;  the  ice  is  broken 
for  you,  and  the  way  is  trodden.  "Herein  do  I 
exercise  myself,  to  have  always  a  conscience  void 
of  offence."  Acts  xxiv.  16.  It  is  my  daily  trade 
and  business  to  keep  my  soul,  that  I  neither  offend 
God  nor  man.  If  you  will  make  a  trade  of  it,  you 
may  do  it.  God  never  calls  for  duty,  but  helps  in 
it.  "  I  can  do  all  things  through  Christ."  Phil.  iv. 
13.     God  and  his  servant  can  do  any  thing. 

+  It  is  a  thousand  times  easier  to  keep  the  flood-gates 
shut,  than  to  drain  the  lower  grounds  when  they  are  over- 
flown. —  Bishop  Halt 


WANDERING  THOUGHTS.  121 


SFXT.   VIII. 
A   BELOVED   SIN. 

The  eighth  cause  of  distractions  in  holy  duties  is 
*  a  beloved  sin.  When  the  soul  hath  espoused 
some  bosom  lust,  the  thoughts,  be  you  never  so 
busy,  will  be  warping  towards  it,  though  God  him- 
self look  on.  "  O  Jerusalem,  wash  thy  heart  from 
wickedness  :  — how  long  shall  vain  thoughts  lodge 
within  thee  1"  Jer.  iv.  14.  When  wickedness  is  in 
the  heart,  vain  thoughts  will  be  in  thy  duties  ;  they 
will  enter,  yea,  they  will  lodge  within  thee.  A  be- 
loved sin  is  like  a  bias  on  the  bowl,  though  you  throw 
it  out  never  so  straight,  yet  the  bias  will  draw  it 
off  that  way„  do  what  you  can  :  so  is  a  beloved  sin 
unto  the  soul ;  aim  you  with  utmost  skill,  yet  there 
is  a  secret  load-stone  in  it,  which  attracts  the  heart, 
and  makes  that  prayer  to  end  in  hell,  which  began 

*  Observe,  that  some  make  a  difference  between  a  beloved 
sin,  and  a  reigning  sin  ;  a  beloved  sin  rules  over  our  sins, 
not  over  our  graces  ;  a  reigning  sin  rules  over  both. 
11 


122  A   REMEDY   FOR 

in  heaven.     Either  sin  and  you  must  be  at  a  dis- 
tance, or  God  and  you  will.     The  soul  that  is  in 
league  with  sin,  dare  not  come  to  God,  dare  not 
look  at  him,  dare  not  think  on  him  ;  and  what  must 
that  man  think  of  in  a  duty,  that  dare  not  think  seri- 
ously on  God  ?     As  that  penitent  Father  speaks  in 
his   confessions.     An  unmortified   soul,   like  the 
husband   of  a  scolding  wife,  had  rather  be  any 
where  than  at  home,  and  makes  many  a  sad  bar- 
gain abroad,  because  he  hath  no  comfort  at  home 
with   his   wife ;    so   such  a  heart    chooses  to  be 
thinking  of  any  thing  rather  than  God  ;  alas  !  mat- 
ters are  not  straight  between  them ;  the  poison  of 
sin  is  in  him,   and  he  embraces  that  abominable 
thing  which  God  hates.     The  thief  had  rather  go 
forty  miles  another  way,  than  come  near  the  judge; 
God  is  an  offended  judge  to  a  wilful  sinner,  and  he 
cares  not  ever  to  come  near  him.     Hence  "  let  us 
draw  near  with  a  true  heart,  in  full  assurance  of 
faith,  having  our  hearts  sprinkled  from  an  evil  con- 
science."   Heb.  xii.  22.     He  that  comes  to  God 
with  a  true  upright  honest  heart,  being  sprinkled 
from  an  evil  conscience,  may  draw  near  to  God  in 
full  assurance  of  faith :  whereas  guilt  clouds,  clogs, 
and  distracts  the  soul.     So  that  you  see,  both  the 


AVANDEHING   THOUGHTS.  123 

guilt  and  power  of  a  bosom  sin  furnish  us  with  too 
much  cause  of  distractions.  Sin,  that  would  have 
all  the  heart ;  and  God,  he  will  have  all  or  nothing. 
It  is  such  an  offering,  that  is  a  whole  burnt-offering, 
that  the  Lord  delights  in.  As  no  subject  is  capable 
of  two  contrary  qualities,  in  the  intense  degrees, 
as  heat  and  cold  may  be  both  in  the  same  hand, 
but  not  in  their  intense  degrees,  so  the  heart  of 
man  cannot  entertain  Christ  and  corruption,  light 
and  darkness,  except  the  one  be  loved  and  served 
superlatively  above  the  other.  "  If  I  regard  ini- 
quity in  my  heart,  the  Lord  will  not  hear  me." 
Psalm  Ixvi.  18.  God  first  stops  his  ear  above,  and 
then  the  sinner's  mouth  below,  that  regards  iniquity, 
that  likes,  loves,  approves,  or  gives  it  rest  and  quiet 
in  the  soul.  Indeed,  God  neither  regards  him,  nor 
doth  such  a  soul  regard  God.  He  must  love  God 
that  is  lively  in  his  service.  "  Will  he  delight  him- 
self in  the  Almighty?  will  he  always  call  upon 
God?"  Job  xxvii.  10.  Will  he  always?  he  may 
now  and  then  send  a  thought  that  way  in  his  special 
need,  but  not  always :  there  is  difTerence  between 
converse  and  communion.  One  may  have  con- 
verse or  traffic  with  a  stranger  upon  occasion,  but 
communion  is   with  a  friend.     A  hypocrite   may 


124  A  REMEDY  FOR 

have  some  converse,  or  trading  with  God  for  neces- 
saries, but  sweet  communion,  constant  calhng  on 
God,  and  serious  duties,  he  can  never  enjoy  and 
follow,  that  loves  any  sin  before  the  chief  good. 

The  remedies  against  a  beloved  sin  are  briefly 
these  two : 

1  Consideration.     Sit  down  and  think  what  real 
good  this  sin  hath  ever  done  thee.     Think  what 
hurt  it  hath  done  thee  and  others,  and  what  fruit 
besides  shame  and  death  it  brings  to  any.     Thy 
dearest  sin  is  but  sin,  which  is  the  worst  thing  in 
the  world,  and,  its  masks  and  disguises  being  laid 
aside,  more  ugly  than  the  devil,  more  horrid  than 
hell  itself.     And  think,  the  more  thou  lovest  it,  the 
more  God  hates  it,  and  his  rage  and  jealousy  are 
increased  with  the  increase  of  thy  desires.     Think 
how  many  prayers  it  hath  lost  thee,  how  many 
mercies  it  hath  poisoned  to  thee,  how  many  smiles 
it  hath  clouded,  besides  what  unutterable  suffer- 
ings it  hath  inflicted  upon  Christ,  and  is  preparing 
for  thee  in  hell.     Consider,  that  thou  mayest  have 
as  much  joy,  happiness,  and  true  comfort  without 
it ;  and  all  converted  sinners  confess,  that  Jesus 
Christ   hath  been  better  to  them  than   all    their 
sins ;    and  if  you  may  have  as  good  enjoyments, 


WANDERING   THOUGHTS.  125 

or  better,  to  have  Christ  with  them,  and  heaven 
after  them,  will  not  make  them  worse. 

2.  Supplication.  Kneel  down  and  pray  with 
faith  in  the  uprightness  of  your  hearts,  for  strength 
from  above.  All  the  strength  of  heaven  is  en- 
gaged by  prayer.  He  that  heartily  sets  himself 
against  his  sin  by  prayer,  cannot  but  dislike  it;  and 
when  it  is  truly  disliked,  its  heart  is  broken. 

Augustine  complains,  that  when  he,  in  his  un- 
converted state,  begged  a  divorce  from  his  sin,  his 
heart  was  afraid,  lest  God  should  hear  his  prayers. 
Beware  lest  your  hearts  secretly  cry  spare,  when 
your  tongues  openly  cry.  Lord,  kill  and  crucify  my 
corruption :  but  do  thou  really  pull  on  earth,  and 
the  Lord  will  pull  from  heaven,  and  rend  thy  sin 
and  soul  asunder.  Otherwise,  as  the  poets  tell  us 
of  Hippomanes,  that  running  with  Atalanta  for  vic- 
tory, he  conquered  by  throwing  golden  apples 
down  ;  which  Atalanta  stooping  to  take  up,  lost  the 
prize ;  so  Satan  seeing  the  soul  running  heaven- 
ward in  God's  service,  will  throw  down  the  gilded 
temptations  of  a  beloved  sin,  stop  in  its  career, 
and  hazard  the  prize  of  eternal  glory. 


11* 


126  A  REMEDY   FOR 


SECT.  IX. 

SATAN. 

A  NINTH  cause  of  distractions  in  the  worship  of 
God,  is  Satan.  And  this  he  doth  sometimes  more 
remotely,  by  throwing  in  some  cross  business 
before  duties,  whereby  the  soul  is  unhinged :  some 
person  or  letter  with  business,  just  before  prayer; 
or  some  passionate  circumstances  in  the  family, 
whereby  to  lay  matter  to  excite  our  discomposure 
and  wanderings  in  the  following  duties.  Some- 
times he  approaches  nearer,  and  by  presenting 
objects  to  our  senses  in  God's  worship,  draws  off 
the  heart :  he  can  stay  one  long  from  the  congre- 
gation, that  another  may  be  distracted  in  observing 
him  coming  in,  and  so  wounds  two,  and  sometimes 
twenty  at  a  blow.  Satan  is  not  idle,  when  this  and 
that  child  are  restless,  and  unquiet  in  the  family ; 
whereby  perhaps  all  in  the  family  lose  the  thought 
which  would  most  profit  them.  He  can  create  and 
promote  distraction  by  every  pillar  and  part  of  the 
structure,  and  every  person  in  the  congregation ; 


WANDERING  THOUGHTS.  127 

<and  can  be  content  that  you  should  read  sentences 
on  the  walls  to  hinder  and  divert  your  souls  from 
the  sentences  that  drop  from  the  pulpit.  Yea, 
he  often  approaches  nearer,  and  works  imme- 
diately upon  the  fancy,  upon  which  he  can  imprint 
a  thousand  notions,  most  strange  and  incoherent, 
to  steal  the  heart  from  God ;  for  we  are  not  igno- 
rant, the  more  is  our  sorrow,  of  his  devices. 
Hence  we  see  him,  "  When  the  sons  of  God  come 
to  present  themselves  before  the  Lord,  coming 
also  among  them."  Job  i.  6.  And  being  ques- 
tioned, says,  that  his  business  is  to  "  go  to  and  fro 
in  the  earth,"  and  "  to  walk  up  and  down  in  it ;"  as 
if  he  walked  only  out  of  curiosity,  or  for  some  cha- 
ritable end :  but  as  our  Lord  Jesus  went  up  and 
down  doing  good,  this  was  his  work  from  morning 
to  night ;  so  the  devil  walks  up  and  down  doing 
evil.  He  is  in  every  pew,  at  every  elbow,  throw- 
ing in  his  fire-balls,  and  enticing  poor  souls  to  com- 
mit folly  with  him  ;  and  when  God  is  treating  with 
the  soul  about  heaven  and  hell,  then  comes  he* 
and  thrusts  the  world   between,   or  some  vanity 

■•  Satan  cares  not  how  heavenly  our  words  be,  if  our 
thoughts  be  earthly  —  White. 


1,28  A   REMEDY  FOR 

therein,  to  break  the  treaty,  and  spoil  that  sacred 
conference ;  so  that  of  all  roads,  no  road  is  so  full 
of  thieves  as  the  road  to  heaven. 

And  thought  to  give  the  devil  but  his  due,  we 
can  make  shift  to  be  bad  enough  in  a  a  ordinance 
without  him,  yet  he  waits  there  no  doubt  to  make 
us  worse ;  what  else  should  bring  thoughts  then 
into  our  head,  that  have  never  come  there  for  a 
month  or  year  before?  who  else  should  suggest 
such  horrid  atheistical  thoughts,  when  we  are  dis- 
tressed with  convictions,  and  move  us  to  question 
all  when  any  thing  pursues  us  ?  "  We  wrestle 
against  spiritual  wickedness  in  heavenly  things  or 
employments."  Eph.  vi.  12.  The  devil  is  wick- 
edness in  the  abstract,  when  we  are  about  hea- 
venly work.  Never  did  the  crafty  cheat  watch 
and  spy  how  to  defraud  the  innocent  merchant, 
while  he  is  receiving  his  cash,  as  Satan  lies  at  the 
catch  in  the  worship  of  God,  to  purloin  from  us  the 
true  treasure,  that  should  make  the  soul  rich.  Es- 
pecially* that  prayer,  or  chapter,  or  sermon,  that 
should  do  thee  most  good,  or  most  destroy  his 

*  The  highway-ground-hearers  had  the  word  taken  from 
them  by  the  devil,  that  is,  by  such  wandering  thoughts  as 
he  immediately  casts  in.  —  Angier. 


WANDERING   THOUGHTS.  129 

kingdom,  will  he  be  most  busy  in.  ^Mien  the 
high-priest  was  interceding  for  the  poor  church, 
then  Satan  stood  at  his  right  hand  to  resist  him ; 
hence  our  most  solemn  duties  often  have  the  sad- 
dest distractions,  and  such  as  have  no  coherence 
or  reason  for  them ;  but  arrows,  fiery  darts,  shot 
out  of  the  devil's  own  quiver.  What  a  sort  of  them 
have  I  in  the  very  writing  hereof,  and  what  long 
parentheses  between  every  sentence,  and  you  per- 
haps will  not  want  while  you  are  reading,  yea  it  may 
be,  as  the  body,  when  the  humours  are  stirred  by 
physic  is  worse,  so  he  will  be  busiest  to  divert  and 
trouble  your  hearts,  while  the  cure  is  working.  But 
when  your  heart  is  prepared  before,  and  watchful 
in  your  duty,  though  yours  be  the  sorrow,  that  you 
have  the  womb  that  bare  them,  yet  his  will  be  the 
guilt,  because  he  is  the  father  that  begets  them. 

The  remedy  against  Satan's  distracting  us  in 
God's  worship,  is  that  of  Christ's  own  prescribing, 
"  Watch  and  pray,  lest  ye  enter  into  temptation." 
Matt.  xxvi.  41.  Stand  upon  your  guard,  give  no 
heed  to  his  suggestions.  As  you  run  to  the  water 
with  the  bucket,  to  quench  a  spark  of  fire  in  the 
thatch,  so  drop  a  tear  of  contrition  upon  this  spark 
of  temptation.     Trifle  not  with  these  thoughts,  but 


130  A    REMEDY   TOll 

dismiss  them  unregarded,  and  by  some  short 
ejaculation  call  in  thy  friend  to  countermine  thine 
enemy.  And  still  watch  and  pray,  and  pray  and 
watch,  and  always  remember  that  we  have  as 
much  need  of  the  strength  of  Christ  for  assistance, 
as  the  merit  of  Christ  for  acceptance  in  every  duty. 
And  be  sure  to  cast  out  his  injections  with  disdain 
and  hatred.  As  Luther  says,  he  is  a  very  proud 
piece,  and  cannot  endure  contempt.  The  stronger  is 
your  resistance  the  longer  will  he  stay  away ;  and 
the  more  you  hate  his  motions,  the  less  disposition 
will  he  have  to  offer  them.  The  devil  is  like  that 
Sanballat,  who  sent  to  Nehemiah,  while  busy  in 
the  work  of  the  Lord.  "  And  I,"  saith  Nehemiah, 
"  sent  messengers  unto  them,  saying,  I  am  doing  a 
great  work,  so  that  I  cannot  come  down ;  why 
should  the  work  cease,  whilst  I  leave  it  and  come 
down  to  you?"  Nehem.  vi.  2,  etc.  "Yet  they 
sent  messengers  unto  me  four  times  after  this  sort, 
and  I  answered  them  after  the  same  manner." 
Come,  says  Satan,  let  us  meet  and  confer ;  here  is 
a  notion,  and  here  is  a  business ;  you  must  needs 
discuss  this.  Nay,  say  thou,  I  am  doing  a  great 
work  for  eternity.  As  that  celebrated  painter 
Zeuxis,  being  demanded  a  reason  of  his  exact 


WANDERING    THOUGHTS.  131 

curiosity  in  his  work,  answered,  "  I  paint  for  eter- 
nity." So,  I  am  doing  a  work  for  eternity,  I  am 
pleading  the  cause  on  which  depends  Hfe  or  death, 
so  that  I  cannot  hearken  to  thee.  Why  should  my 
great  work  cease,  while  I  leave  it  and  come 
down  ?  Alas  !  this  business  will  go  no  farther  than 
it  is  lifted  at ;  I  am  rowing  up  a  river,  if  I  trifle  or 
nod  a  little,  I  go  down  again.*  I  have  a  business 
on  the  wheel  that  cannot  be  left  a  minute.  If  I 
look  away,  my  iron  burns,  and  I  suffer  loss.  Yet 
he  will  send  messengers  over  and  over  again,  as 
Sanballat  did  ;  but  still  answer  them  after  the  same 
manner.  Discourage  him,  and  break  his  heart 
with  thine  obstinate  resolution ;  "  resist  the  devil, 
and  he  will  flee  from  you." 

SECT.  X. 

VAIN    THOUGHTS   OUT    OF   DUTIES. 

The  tenth  cause  of  distractions  in  our  Lord's 
service,  is,  vain  thoughts  at  other  times.     For 

*  It  is  said,  Gen.  xv.  11,  when  the  fowls  did  alight,  Abra- 
ham drove  them  away  ;  not  v.-'ih  a  they  were  sitting  or  feed- 
ing upon  the  carcases,  but  as  soon  as  ever  they  alighted.  We 
must  not  give  place  to  these  thoughts,  no  not  for  a  moment. 
—  White. 


132  A   REMEDY   FOR 

1.    These  displease  the  Spmt  of  God;  without 
whose  help  these  infirmities  will  crowd  in  upon  us. 
If  you  should  lodge  your  noble  friend,  whom  love 
only  moves  to  visit  you,  in  the  same  room  with  a 
dirty  beggar,  may  not  he  take  it  for  a  plain  affront, 
and  refuse  to  come  near  or  help  you  in  your  need  ? 
Even  so  the  Holy  Ghost,  your  noblest  friend,  will 
take  it  ill  to  be  placed  in  a  room  with  base  and 
beggarly  thoughts,  and  may  justly  deny  that  pre- 
sence and  assistance  which  we  have  need  of;  and 
without  God's  Spirit  helping  us,  we  cannot  pray  as 
we  ought,  nor  keep  out  distractions,  whatever  may 
be  our  skill.     "  The  Spirit  helpeth  our  infirmities," 
Rom.  viii.  26,  and  these  wanderings  are  some  of 
those  infirmities,  which  the  Spirit  must  help  us 
about,  yea  and  will,  ifhe  be  not  disobliged  ;  but  it 
is  far  from  likely,  that  we  should  have  that  sacred 
Spirit  at  our  beck  in  duty,  whom  we  have  distasted 
all  the  day  long.     How  justly  may  He  say,  as  it 
is,  Jer.  xi.  15,  "What  hath  my  beloved  to  do  in 
my  house  ?"  or,  as  the  margin,  "  What  is  to  my  be- 
loved in  my  house,  seeing  she  hath  wrought  lewd- 
ness with  many?"     As  if  he  should  say,  I  know 
not  what  to  do  with  thee  in  my  house,  or  what  thou 
hast  to  do  with  me,  having  roved  so  extremely  with 


WANDERING   THOUGHTS.  133 

thy  heart  from  me,  and  been  lewd  with  many.  Re- 
member it  is  the  Holy  Ghost  who  hates  a  sinful 
thought  any  time  of  the  day.  That  man  must  walk 
with  God  in  the  day,  that  will  have  God  draw  to 
him  at  night. 

2.  These  dispose  and  naturalize  the  soul  to 
roving.  Habit  is  a  second  nature,*  and  it  is  almost 
as  hard  to  wash  an  Ethiopian  white,  as  to  break  an 
evil  custom.  "  Can  the  Ethiopian  change  his  skin, 
or  the  leopard  his  spots,  then  may  ye  also  do  "  or 
think  "  good,  that  are  accustomed  to  do  evil."  Jer. 
xiii.  23.  If  a  man  be  accustomed  to  ill  company, 
and  is  linked  in  with  them,  though  he  sometimes 
resolve  better,  yet  when  they  come,  away  he  must 
go  with  them  against  his  purpose.  Perhaps  you  have 
resolved  against  these  vain  wanderings  in  God's 
service,  but  being  used  to  them,  they  call  at  the  door 
and  take  you  captive  away  against  your  intention. 
And  therefore  set  up  a  constant  watch  against 
them,  for  religion  is  linked  together  in  the  power 
and  practice  of  it.  So  that  you  must  take  all  or 
leave  all ;  be  a  christian  always  and  altogether,  or 

*  Hereby  holy  thoughts  become  tedious  and  painful,  for 
we  strive  against  two  natures,  one  that  sin  hath  brought, 
and  another  tliat  custom  hath  wrought.  —  Angler. 
12 


134  A    REMEDY   FOR 

not  at  all.  It  is  said  of  the  accursed  Mahomet, 
that  he  had  used  a  dove  to  come  to  his  ear,  and 
thence  to  eat  her  commons,  and  so  when  the  falling 
sickness  surprised  him,  his  pigeon  presently  came 
to  her  repast,  which  he  feigned  to  be  the  Holy 
Ghost  or  an  angel,  that  told  him  the  mysteries  of 
his  religion.  My  beloved,  if  these  fowls,  these 
evil  angels,  be  used  to  your  ear  or  heart,  they  will 
come  even  in  your  most  celestial  employments, 
and  divert  and  distract  you ;  and  hereby  they  be- 
come less  strange,  and  things  that  are  famihar  to 
us,  though  ugly,  are  not  started  at;  nay  treble 
diligence  will  not  dispel  them,  if  you  give  them 
ordinary  entertainment.  If  a  way  be  made  over 
your  corn  or  ground,  and  people  are  to  come  that 
way,  it  must  be  a  higher  hedge  than  ordinary  that 
must  keep  them  off.  If  vain  thoughts  have  made 
a  road  over  thy  heart,  and  come  that  way  without 
control,  it  must  be  a  very  high  and  strong  watch 
and  resistance  that  will  turn  them  by  in  holy  duties. 
"  He  that  hath  no  rule  over  his  own  spirit,  is  like  a 
city  that  is  broken  down  and  without  walls."  Prov. 
XXV.  28. 

3.    These  vain  thoughts  at  other  times  make  us 
apprehend  it  more  impossible  to  conquer,  and  less 


WANDERING   THOUGHTS.  135 

sinful  to  be  conquered  by  them.  And  when  dis- 
tractions appear  so  powerful  that  there  is  no 
resisting  them,  or  so  harmless  that  they  are  not 
worth  our  trouble  to  resist  them,  then  is  a  flood- 
gate opened  to  let  them  in ;  when  once  our  cou- 
rage is  conquered,  or  our  conscience  is  seared,  we 
are  quite  undone.  And  thus  you  see  that  one  sin 
ushers  in  another,  and  the  looseness  of  our  heart 
at  one  time,  prepares  it  to  be  so  at  another.  Even 
as  you  observe  your  children  are  more  unruly  be- 
fore strangers,  or  when  they  should  be  most 
demure,  than  at  other  times;  and  you  are  then 
more  aware  and  troubled  at  their  shrewd  words 
and  gestures,  than  the  whole  year  besides  ;  alas ! 
it  is  not  merely  that  they  are  worse  then,  but  then 
you  take  more  notice  of  it ;  it  is  then  more  observ- 
able and  apparent,  though  their  carriage  be  much 
the  same  as  usual.  So  it  is  with  your  hearts  :  O, 
cry  you,  I  am  more  pestered  with  foolish  thoughts 
in  prayer  or  sermon,  than  in  all  the  day  or  week 
besides;  then  my  heart  is  worst,  when  it  should 
be  best.  Alas  !  it  is  naught  all  along ;  it  does  but 
as  it  used  to  do,  only  you  observe  it  not  at  other 
times,  and  now  observe  it  a  little  and  find  it  out, 
but  it  is  always  so. 


136  A    REMEDY  FOR 

4.  These  do  infect  the  memory,  and  imprint 
such  notions  there  as  offer  and  produce  them- 
selves, when  we  are  in  the  service  of  God.  And 
so  when  "  a  good  man  out  of  the  good  treasure  of 
his  heart  should  bring  forth  good  things,"  he  stum- 
bles upon  the  vain  and  unprofitable  trash,  before 
laid  up  in  his  memory,  to  the  grief  of  God's  spirit, 
and  hazard  of  his  own.  The  memory,  you  know, 
will  most  easily  retain  an  impertinent  story,  a 
filthy  or  foolish  imagination  a  long  time,  and  then 
when  an  idle  heart  hits  upon  it,  though  God  him- 
self looks  on,  that  will  run  away  with  the  heart, 
and  give  both  matter  and  strength  to  a  long,  woful, 
and  wandering  distraction. 

How  doth  the  active  fancy  in  our  sleep  some- 
times light  upon  some  sorry  thoughts  we  had  in 
the  day,  and  take  them  by  the  end  and  spin  them 
out  into  a  very  unhappy  dream  ?  and  this  casuists 
say,  we  are  responsible  for,  thought  it  seem  invo- 
luntary ;  because  we  administered  matter  for  it, 
and  remotely  promoted  it ;  so  we  shall  be  found 
guilty  before  God,  even  of  our  unwilling  wander- 
ings in  God's  service,  because  we  laid  up  for  them 
before.  If  we  brew  for  them,  Satan  will  be  sure 
to  broach  them. 


WANDERING    THOUGHTS.  137 

5.  These  idle  thoughts,  at  other  times,  provoke 
God  to  give  us  up  to  our  own  inventions.  As  that 
dreadful  word,  "  Ephraim  is  joined  to  idols,  let  him 
alone."  Hosea  iv.  17.  Seeing  he  will  be  married 
to  them,  and  forsake  me,  let  him  take  them.  If  a 
man  be  resolved  upon  idols,  or  any  other  sin,  God 
will  not  hinder  him.  So  when  he  finds  the  heart 
joined,  taken  up,  and  pleased  with  vain  thoughts, 
good  motions  knock  and  wait,  but  are  not  accepted 
or  heeded ;  come  and  knock  again  with  double 
earnestness,  "  How  long  shall  vain  thoughts  lodge 
within  thee?"  but  are  not  regarded,  sin  and  the 
heart  are  making  merry  within ;  come  and  try  once 
more,  open  now  or  never;  and  no  answer;  nay, 
now  the  soul  is  joined  to  these  things,  "  let  him 
alone."  Sleep  on  now,  and  take  thy  rest.  Trouble 
him  no  more  in  his  vain  inventions.  "  So  I  gave 
them  over  to  their  own  heart's  lust,  and  they 
walked  in  their  own  counsels."  Psalm  Ixxxi.  12.  If 
they  choose  hell  before  heaven,  let  them  take  it. 
My  spirit  shall  not  always  strive  with  man.  And 
now  when  the  soul  is  given  up  to  a  vagabond 
frame,  then  thy  weak  purposes  and  faint  watchful- 
ness over  it  stand  for  nothing,  but  are  broken  like 
Sampson's  cords ;  and  a  deluge  of  all  manner  of 
12* 


138  A  REMEDY  FOR 

impertinencies  breaks  in,  and  the  heart  is  prosti- 
tuted to  all  temptations. 

The  remedy  against  these  idle  thoughts  out  of 
duties,  is, 

1.  A  right  understanding  what  a  vain  thought 
is.  Though  it  sound  somewhat  harsh  that  all 
thoughts  are  either  good  or  bad,  the  matter  of 
some  being  in  itself  indifferent,  yet  if  we  consider 
the  principle  and  tendency  of  them,  we  shall  hardly 
light  upon  one  individual  thought,  but  it  hath  either 
the  stamp  of  good  or  evil  upon  it.  It  is  certain, 
that  a  wicked  man's  thoughts  are  all  vain,  as  they 
come  from  him,  neither  flowing  from  a  sanctified 
heart,  nor  being  directed  to  a  divine  end.  Ah ! 
poor  sinners,  your  hearts  are  little  worth,  the  ima- 
ginations of  them  are  materially,  or  formally,  or 
finally  evil,  only  evil,  and  that  continually.  The 
sweetest  words  from  corrupt  lungs  do  stink  in  the 
nostrils  of  them  that  stand  by,  and  so  your  best 
thoughts  coming  from  corrupt  hearts,  cannot  be 
right  in  the  sight  of  God. 

And  then  for  a  gracious  man,  it  should  seem 
every  thought  comes  either  from  the  old  man  or 
the  new,  the  regenerate  or  unregenerate  part ; 
especially  if  we  consider  that  there  is  hardly  a 


WANDERING   THOUGHTS.  139 

thought  but  it  may  be  resolved  ultimately  either 
into  Christ  or  self.  Let  it  therefore  be  concluded, 
that  every  thoughf  that  is  not  suggested  or  directed 
by  the  Spirit  of  God,  and  that  no  way  conduceth 
to  the  glory  of  God,  the  good  of  your  neighbour, 
nor  the  welfare  of  your  own  soul  or  body,  is  a  vain 
thought,  it  might  be  spared,  it  stands  for  nothing, 
it  is  worse  than  nothing. 

2.  Be  thoroughly  convinced  that  vain  thoughts 
are  sins.*  They  are  not  free  from  the  law  of  God, 
though  they  be  free  from  the  lash  of  man.  The 
Rabbins  had  a  strange  exposition  of  that  text,  "  If 
I  regard  inquity  in  my  heart,  God  will  not  hear 
me;"  Psalm  Ixvi.  18;  they  read  it  thus,  "If 
inquity  do  but  remain  within  the  heart,  and  be  not 
produced  into  act,  God  will  not  regard  it ;"  and  so 
the  Pharisees  of  the  decalogue,  as  if  God  had  only 
forbidden  the  outward  acts  of  sin ;  but  Ihere  is 
nothing  more  contrary  to  the  nature  of  God,  or  of 
his  law,  or  of  the  souls  of  men,  than  this.  I  won- 
der how  they  could  overlook  all  these  direct 
passages  in  the  Old  Testament,  "  Thou  shalt  not 
hate  thy  brother  in  thy  heart  —  thou  shalt  not  say 

*  The  greatest  good  and  evil  that  ever  was  in  the  world 
was  first  but  a  little  thought.  —  Angitr. 


140  A    REMEDY   FOR 

in  thy  heart,"  Levit.  xix.  17,  and  innumerable 
other  such  passages.  No,  no,  thoughts  are  words 
before  God,  "I  know  the  things  that  come  into 
your  mind,  every  one  of  them."  Ezek.  xi.  6.  What 
is  sin,  but  a  deviation  or  transgression  of  the  law 
of  God?  and  this  is  a  woful  thing.  Sin,  even  in  a 
thought,  is  a  woful  thing ;  nay,  words  and  actions 
are  as  it  were  sins  at  second-hand.  The  very  first 
life,  and  freshest  vigour  of  all  ill,  is  immediately 
inspired  into  the  thoughts.  Hence  it  is  that 
Peter  advised  Simon  Magus  to  pray  to  God,  if  it 
were  possible,  that  the  thoughts  of  his  heart  might 
be  forgiven  him :  as  though  there  lay  the  greatest 
guilt,  and  deepest  stain  before  God.  Alas !  one 
vain  thought  would  bring  down  the  highest  angel 
into  the  lowest  hell ;  and  that  which  would  damn 
an  angel  will  damn  thee,  except  thou  repent.  If 
millions  of  angels  have  fallen  by  sinful  thoughts, 
and  yet  thou  standest  under  the  guilt  of  many, 
thank  free  grace,  and  the  death  of  Christ  for  that ; 
but  yet  thy  sin  is  still  as  bad,  and  thou  hadst  need 
to  "  cleanse  the  filthiness  of  the  spirit,  as  well  as 
of  the  flesh." 

3.     Daily  wind  up   your  spiritual  watch,   and 
renew  your  covenant  with  God  in  prayer.     Draw 


WANDERING  THOUGHTS.  141 

all  your  parts  and  faculties  into  covenant;  "I 
made  a  covenant  with  my  eyes  ;  why  then  should 
I  think  upon  a  maid?"  Job  xxxi.  1.  Behold  the 
blessed  purity  of  this  man's  heart !  Neither  eye 
nor  thought  of  his  should  wander  after  a  maid; 
and  this  he  vows.  Though  good  purposes  are  the 
resorts  of  hypocrites,  whose  covenants  to  God  are 
like  ropes  of  sand,  broken  as  Soon  as  made  :  yet 
when  they  are  accompanied  with  repentance  for 
former  falls,  and  hearty  endeavour  for  future  per- 
formance, no  better  sign  of  an  upright  christian. 
Know  that  constant  watchfulness  is  a  duty;  that 
as  nature  hath  provided  a  cover  for  the  eye,  so 
grace  hath  prepared  watchfulness  for  the  soul ; 
and  as  it  would  be  a  fearful  sight  to  see  an  eye 
without  a  lid,  it  would  soon  be  put  out ;  so  it  is  a 
fearful  thing  to  keep  a  soul  without  its  case,  with- 
out its  watch.  "  Let  not  thy  heart  envy,"  or 
imitate,  "  sinners ;  but  be  thou  in  the  fear  of  the 
Lord  all  the  day  long  ;"  Prov.  xxiii.  17;  not  only 
at  prayer  times,  but  all  the  day  long.  Be  sure 
that  every  morning  you  sincerely  and  solemnly 
relieve  your  watch,  by  new  purposes  and  prayers, 
and  then  when  vain  thoughts  attempt  to  come  in, 
you  may  say,  *'  I  have  sworn,  and  I  will  perform 


142  A   REMEDY  FOR 

it,  that  I  will  keep  thy  righteous  judgements."  And 
labour  that  all  your  thoughts  may  hold  weight  with 
that  excellent  scripture,  "  Finally,  brethren,  what- 
soever things  are  true,  whatsoever  things  are  honest, 
whatsoever  things  are  just,  whatsoever  things  are 
pure,  whatsoever  things  are  of  good  report,  if  there 
be  any  virtue,  and  if  there  be  any  praise,  think  on 
these  things."     Phil.  iv.  8. 

4.  Repent  thoroughly  and  heartily  for  them. 
For  as  humiliation  without  reformation  is  a  founda- 
tion without  a  building,  so  reformation  without 
humiliation  is  a  building  without  a  foundation, 
which  the  next  wind  of  temptation  will  throw  down. 
"  To  wash  the  heart," —  mark,  it  must  not  be  swept 
only  in  the  brinish  tears  of  repentance,  —  is  the  way 
to  "  dislodge  vain  thoughts  from  within  you."  Jer. 
iv.  18.  If  you  felt  the  smart  and  bitter  pangs  of 
true  repentance  to-night  for  your  vain  thoughts,  it 
would  affright  and  mortify  the  heart  from  them  to- 
morrow ;  you  would  have  no  mind  to  tamper  with 
the  vanities  that  cost  you  so  dear ;  the  burnt  child 
would  dread  the  fire,  and  the  fresh  remembrance 
of  the  heart-ache  you  had  for  these  guests  yester- 
day, would  bolt  them  out  from  coming  in  to-day. 
If  our  sins  cost  us,  in  David's  sense,  broken  bones, 


WANDERING   THOUGHTS.  143 

we  should  not  so  easily  sin  again.  If  the  scholar, 
after  his  improper  absence,  stole  to  his  place  un- 
observed and  uncorrected,  he  will  easily  venture 
on  his  freaks  again  to-morrow  ;  but  if  he  tasted  the 
rod,  the  smart  he  felt  will  somewhat  warn  and 
keep  him  from  such  follies  again.  Ah !  sirs,  our 
repentance  is  easy,  and  our  confessions  compli- 
ments ;  we  forgive  ourselves  ere  God  forgives  us  ; 
we  can  consider  ourselves  whole  without  the  cost 
of  a  tear  or  sigh,  and  then  we  are  ready  for  a  sin 
again  ;  he  that  finds  it  easy  to  repent,  will  not  find 
it  hard  to  sin.  Verbal  repentance  will  never  cure 
you  of  real  sins.  It  is  your  sad  thoughts  that  will 
prevent  your  vain  ones,  and  idle  thoughts  are  best 
excluded  by  keeping  the  heart  full  of  good  ones. 


SECT.  XI. 

A  DIVIDED   HEART. 

The  eleventh  cause  of  wandering  thoughts  in 
the  ordinances  of  God,  is  a  divided  heart ;  "  For 
he  that  wavereth  is  like  a  wave  of  the  sea,  driven 
with  the  wind  and  tossed."  James  i.  6,  8.     The 


144  A  REMEDY  FOR 

forlorn  picture  of  a  roving  heart,  carried  up  and  , 
down,  as  the  wind  of  any  temptation  pleaseth: 
the  cause,  a  double  mind ;  "  a  double-minded  man 
is  unstable  in  all  his  ways."  The  word  signifies 
one  that  hath  two  souls  ;  one  that  "  speaks  with  a 
double  heart."  Psalm  xii.  2.  Like  that  profane 
wretch  that  boasted  he  had  two  souls  in  one  body ; 
one  for  God,  the  other  for  any  thing  that  came. 
This  man  is  the  unstable  man  in  God's  service, 
off  and  on  with  God,  unfixed  to  his  business,  knows 
not  what  he  would  have,  prays  and  unprays,  wants 
faith  for  the  ballast  of  his  soul,  and  so  is  carried  at 
the  pleasure  of  every  wave  ;  and  then  is  the 
misery  of  this  frame.  "  Let  not  this  man  think 
that  he  shall  obtain  any  thing  of  the  Lord ;"  that 
is  though  God  may  answer  such  requests  out  of 
his  superabundant  mercy,  yet  such  a  man  can  look 
for  nothing.  Though  a  distracted  prayer  may  re- 
ceive something,  yet  it  cannot  expect  any  thing 
from  God  ;  when  a  man's  supplication  is  a  pro- 
vocation, there  is  little  hope  :  he  that  puts  treason 
into  his  petition,  hath  little  reason  to  hope  for  a 
good  answer. 

Now  a  heart  may  be  said  to  be  divided  in  a  duty 
these  ways :  — 


WANDERING  THOUGHTS.  146 

1.  When  all  the  heart  is  not  engaged  therein  ; 
as  when  the  understanding  or  conscience,  without 
the  will  or  affections.  This  opens  a  door  unto 
distractions,  "  Doing  the  will  of  God  from  the 
heart,  with  good  will  doing  service  as  to  the  Lord, 
and  not  to  men."  Eph.  vi.  6.  Half  a  heart  can 
do  nothing  with  God.  A  man  may  as  we41  with 
one  eye  observe  the  stars,  and  with  the  other 
measure  the  earth  at  the  same  time,  as  at  once 
transact  affairs  with  God  and  man.  Hereby  both 
objects  are  spoiled :  conscience  of  God  hinders 
from  any  discreet  and  serious  contrivance  of  any 
thing  in  his  presence ;  and  tampering  with  the 
world  provokes  God,  and  hinders  the  affairs  above. 
Our  Lord  Christ  is  most  peremptory  in  that  case : 
ye  cannot  serve  two  masters,  the  one  will  be  over- 
served,  "  Ye  cannot  serve  God  and  mammon." 

2.  The  heart  may  be  said  to  be  divided  when 
it  is  unfixed  and  indeterminate,  —  wavering  and 
unsettled.  A  duty  to  God  is  shooting  at  a  hair's 
breadth  ;  if  a  man  be  uncertain  and  unsteady,  how 
shall  he  hit  the  mark?  "O  God,  my  heart  is 
fixed  ;  I  will  sing  and  give  praise."  Psalm  Ivii.  7. 
Now  the  work  is  likely  to  go  on.  You  cannot,  it 
seems,  so  much  as  sing  a  psalm,  or  give  the  Lord 

13 


146  A    REMEDY   FOR 

praise,  without  this  fixedness  of  heart.  As  you 
have  seen  tlie  needle  in  a  compass,  waver  up 
and  down  perpetually  till  it  point  towards  the  north, 
then  it  is  fixed  and  standeth  still ;  so  until  the  soul 
be  composed,  and  bent  directly  towards  God,  it 
wanders  and  trifles  everlastingly. 

3.  The  heart  is  divided  by  hypocrisy.  — 
"  Purify  your  hearts,  ye  double  minded."  James 
iv.  8.  As  he  speaks  to  open  sinners  to  "  cleanse 
their  hands,"  so  to  close  hypocrites,  to  "purify 
their  hearts,"  that  is,  be  sincere.  A  hypocrite  is  a 
man  of  two  hearts,  and  both  little  worth ;  one  good 
one  is  worth  a  thousand  pair  of  double  hearts. 
Hence  holy  David,  "  Unite  my  heart  to  fear  thy 
name,"  Psalm  Ixxxvi.  11,  else  I  shall  have  one 
heart  to  move  me  towards  thee,  and  another  heart 
to  fetch  me  back  again.  One  heart  for  God,  and 
another  for  Baal,  and  so  shall  halt  between  them. 

4.  The  heart  is  divided  when  you  perform  not 
his  service  with  all  your  might  and  strength. 
"  Cursed  is  he  that  doth  the  work  of  the  Lord 
negligently,"  Jer.  xlviii.  10,  loosely,  that  unbends 
his  bow,  that  unstrings  his  heart  in  the  Lord's 
service.  He  that  is  studying  with  all  his  might,, 
the  least  noise  or  word  distracts  him,  and  troubles 


VVAiNDERING   THOUGHTS.  147 

him ;  he  cannot  admit  or  endure  the  least  diver- 
sion :  so  he  that  is  intent  with  all  his  might  in 
God's  service,  cannot  give  room  for  the  least  by- 
thought.  No,  I  am  before  the  Lord,  and  I  can  do 
but  little  ;  but  I  will  do  what  I  can.  "  Bless  the 
Lord,  0  my  soul,  and  all  that  is  within  me,  praise 
his  holy  name."  Psalm  ciii.  1.  And  this  leads  us 
to  the  remedy  for  this  evil. 

The  remedy  for  a  divided  heart  is  to  get  sin- 
cerity and  seriousness.  And  indeed  the  soul  that 
is  sincere  is  serious.  The  real  beggar  entreats  in 
good  earnest;  he  cries,  he  weeps,  he  heeds  not  the 
playing  of  the  children,  nor  the  barking  of  the 
dogs ;  his  wants  pinch  him,  his  stomach  craves, 
nothing  but  meat  will  please  him.  There  is  music 
perhaps  within,  and  company  without,  but  all  is 
lost  to  him  ;  he  is  not  concerned  therewith,  he  is 
hungry  in  good  earnest,  and  therefore  still  he  cries 
for  bread ;  so  it  is  with  the  upright  and  serious  heart ; 
he  is  really  and  deeply  pressed  down  with  sin,  and 
needy  of  grace  and  comfort ;  he  sees  the  reality  of 
invisible  things ;  he  fears  the  anger  of  God,  and 
feels  his  broken  bones,  and  therefore  let  the  devil, 
or  the  world,  disturb  what  they  can,  or  suggest 
what  they  will,  he  plies  his  business,  he  must  have 


148  A  REMEDY  FOR 

pardon  and  grace,  and  the  light  of  the  Lord's 
countenance :  it  is  not  the  stirring  of  a  feather 
which  can  unhinge  him,  for  he  is  in  good  earnest. 
"  For  who  is  this  that  hath  engaged  his  heart,  do 
draw  nigh  to  me,  saith  the  Lord."  Jer.  xxx.  21. 
Where  sits  that  man,  that  gives  a  heart  to  God? 
the  Lord  cries,  Who  ?  Oh,  let  every  one  that 
reads  this,  cry  out,  "  Lord,  it  is  I  ;"  and  when 
the  heart,  the  whole  heart  is  engaged  in  a  duty, 
then  work  goes  on.  There  is  a  vast  difference 
between  the  pleading  of  an  orator,  and  the  plead- 
ing of  a  malefactor.  The  former  hath  perhaps 
a  more  smooth,  elegant,  and  starched  discourse, 
but  hs  handles  it  with  a  light  finger;  a  friend 
or  a  fee  would  take  him  off;  but  the  malefactor 
that  pleads  for  his  life,  cries  and  begs ;  the 
judge  interrupts  him,  but  he  goes  on ;  the  jailor 
tries  to  stop  his  mouth,  but  he  will  proceed  ;  all 
the  court  cannot  distract  his  mind  from  his  busi- 
ness, his  heart  is  wholly  in  it.  And  so  it  is 
with  a  sincere  and  serious  saint :  he  can  truly  say, 
Lord  thou  hast  more  of  my  heart  than  ever  any 
creature  in  the  world  had  ;  my  heart  is  fixed,  I  am 
set  upon  this  affair ;  the  great  matters  I  am  about, 
I  neither  can  live  nor  dare  die  without  them,  and 


WANDERING   THOUGHTS.  149 

therefore  blame  rac  not  tliat  I  am  busy.     It  is  the 
pmyer  that  costs  us  much  which  prevails. 


SECT.  XII. 

AN    OPINION   OF   NO   GREAT   EVIL   IN   THEM. 

The  twelfth  cause  of  wandering  thoughts  in 
God's  worship  is,  "  an  opinion  that  there  is  no  great 
evil  in  them ;"  which  partly  proceeds  from  the 
notion,  that  thoughts  are  free,  or  at  least,  that  no 
sin  is  really  sin  except  it  be  voluntary,  and  these 
are  without  consent;  partly  from  our  being  used 
to  greater  sins,  which  widen  the  conscience  to 
digest  these  lesser  ones  without  any  straining  ;  and 
partly  from  the  commonness  of  them,  being  the 
snares  wherein  we  are  most  frequently  taken  ;  and 
the  oftener  they  walk  through  the  heart,  the  less 
strange  are  they  there  ;  the  more  familiar  they  are, 
the  more  apology  we  make  for  them ;  and  so 
usually  it  becomes  a  sin  that  we  have  a  mind  unto. 

And  now,  when  there  is  bred  in  the  soul  an 
opinion  that  there  is  no  evil,  or  next  to  none  there- 
in, the  heart  is  pleased  with  it,  and  merily  plays 
13* 


150  A  REMEDY  FOR 

with  those  baits,  till  by  the  hidden  hook  it  is  caught 
in  the  unseen  snare  of  the  devil.  To  rectify  this 
mistake, 

1.  Somewhat  must  be  granted.  The  evil  in 
these  wandering  thoughts  is  not  so  great,  as  in 
many  other  sins ;  these  do  not  lay  the  conscience 
waste  as  some  others,  especially  those  roving 
thoughts,  which  are  rather  injected,  than  contri- 
ved ;  the  matter  whereof  is  good,  not  evil,  and 
which  are  short  and  grieved  over.  But  who  will 
swallow  a  spider,  and  say,  there  is  not  so  much 
poison  in  this  as  in  a  toad ;  or  break  his  leg,  and 
say  there  is  not  such  danger  therein,  as  breaking 
the  neck  ?  even  so,  it  is  a  poor  plea  to  say,  these 
trivial  things  are  not  like  oaths,  and  murders,  and 
oppressions,  etc.  But  these  are  great  enough  to 
displease  God,  to  bind  guilt  upon  the  soul,  to  pre- 
pare for  greater,  and  therefore  bid  fair  for  hell. 

2.  Something  must  be  answered,  as  namely, 
1.  That  our  thoughts  are  free  from  the  notice  of 
men  on  earth,  or  Satan  in  hell,  further  than  they 
are  imprinted  in  the  body  or  actions  ;  though  they 
are  free  from  the  punishment  of  human  laws,  yet 
are  they  not  free  from  the  eye,  nor  wrath  of  God, 
as  you  heard  in  divers  instances  before,  and  par- 


WANDERING  THOUGHTS.  151 

ticularly  in  the  case  of  Simon  Magus.  Acts  viii 
22.  And,  2.  That  other  notion  is  corrupt,  that 
nothing  is  culpable  that  is  involuntary :  it  is  true, 
this  doth  extenuate  a  fault,  but  this  doth  not  ex- 
tinguish it :  it  is  a  less  fault*  in  that  case,  but  it  is 
a  fault ;  for  the  understanding  may  be  depraved  as 
well  as  the  will ;  and  we  are  really  guilty  in 
Adam's  sin,  though  we  had  no  previous  consent 
therein.  It  is  a  fault  that  we  are  subjects  capable 
of  such  sinful  injections,  though  we  yield  not  to 
them  ;  for  there  is  something  in  us  which  en- 
courages those  attempts  :  the  angels  meet  with 
none  of  these.  The  will  in  a  sort  hes  dormant 
when  we  are  asleep,  and  yet  casuists  say,  there 
wants  not  sin,  even  in  our  dreams  ;  for  the  fancy  and 
the  memory  may  be  corrupted,  as  well  as  the  will; 
and  therefore  it  follows,  these  wandering  thoughts 
may  be  against  God's  will,  though  they  be  beside 
our  own.  And,  3.  For  our  proneness  to  greater 
sins,  and  frequency  in  them,  that  signifies  little 

*  Nay,  in  some  respects,  the  more  involuntary  any  sin  is, 
the  more  strong  and  natural  it  is ;  and  the  more  natural,  the 
more  horrible ;  as  a  natural  thief  is  worse  than  a  deliberate 
thief,  who  sometimes  steals :  and  in  this  respect,  involun- 
tary sins  may  be  worst  of  all.  —  Shepherd. 


152  A  REMEDY   FOR 

herein:  for  crimes  do  not  excuse  faults.  The 
stars  are  the  same  in  the  firmament  all  day,  though 
while  the  sun  shines  they  appear  not ;  when  the 
sun  is  retired,  they  will  show  themselves  :  while 
your  greater  sins  appear,  these  are  nothing  ;  but  if 
ever  a  night  of  terror  come  upon  you,  then  each 
of  these  will  shine  in  its  proper  guilt,  in  the  eye  of 
conscience.  And  then,  4.  The  commonness  of 
them  adds  to  their  sinfulness,  though  it  lessen  your 
sense-thereof.  If  your  neighbour  for  a  time  break 
over  your  hedge,  and  tread  down  your  corn,  the 
matter  is  soon  made  up,  it  is  but  a  trespass  by 
chance  ;  but  if  he  daily  do  so,  and  make  it  his 
way,  you  think  it  is  intolerable  ;  so  if  a  wandering 
thought  stole  in  once  a  week,  it  were  a  less  of-  . 
fence ;  but  if  they  will  transgress  and  make  a  way 
over  God's  ground,  spoil  his  garden  often  in  every 
day,  this  makes  the  sin  the  greater,  though  the 
sense  of  it  be  the  less. 

3.  Something  must  be  advised  for  cure.  And 
that  is,  1.  A  true  knowledge,  and  deep  sense  of 
the  nature  of  sin,  whereby  you  will  see,  that  no  sin 
can  be  httle ;  that  there  is  more  evil  in  the  least 
sin,  in  a  vain  thought,  than  in  all^  the  plagues  and 
judgements  in  the  world  besides.     Hence,  saith 


WANDERING  THOUGHTS.  153 

God,  "Behold  I  will  bring  evil  upon  this  people, 
even  the  fruit  of  their  thoughts."  Jer.  vi.  19. 
All  the  possible  sorrows  that  can  tear  the  mind 
and  soul ;  all  the  sickness  and  sores  that  can  be 
inflicted  on  every  part  of  the  body ;  all  the  mis- 
chiefs that  can  sink  thy  name  and  estate,  put  them 
ail  together,  amount  not  to  that  real  evil  that  is  in 
the  least  sin.*  For  it  is  an  offence  to  God,  dis- 
pleasing him  whom  the  angels  study  to  please, 
and  would  not  offend  for  ten  thousand  worlds. 
"  Against  thee,  thee  only  have  I  sinned."  Psalm 
li.  4.  The  greatest  evil  in  sin  is,  that  it  is  against 
God  ;  by  it  you  provoke  the  highest  Majesty,  and 
offend  your  chief  friend.  And  if  I  know  a  little 
thing  will  offend  such  a  Being,  I  am  a  wretch  for 
a  little  thing  to  offend  so  great  and  good  a  friend. 
Might  not  Adam  have  argued  thus,  it  is  but  an 
apple,  there  can  be  no  great  hurt  in  this ;  what  is 
this  to  breed  a  quarrel  between  God  and  me  ?  and 
yet  we  have  found  that  little  fig  or  apple  a  great 

+  The  least  infirmities  do  break  the  first  covenant  of 
works,  and  hence  you  do  not  only  deserve,  but  are  under 
the  sentence  of  death,  and  curse  of  God,  by  the  most  invol- 
untary accidental  infirmity,  according  to  GaL  iii.  10. — 
Shepherd. 


154  A   REMEDY   FOR 

sin.  Here  was  all,  God  was  disobeyed,  his  will 
opposed,  his  sovereignty  and  mercy  trodden  under 
foot ;  and  this  is  the  nature  of  sin  :  whereof,  if  the 
soul  have  a  deep  sense,  it  will  excuse  no  longer, 
but  frighted  at  the  hideous  look  thereof,  fly  even 
into  the  fire  to  escape  it.  "  I  hate  vain  thoughts  ; 
but  thy  law  do  I  love."  Psalm  cxix.  113.  I  not 
only  avoid  them,  but  I  hate  them ;  I  see  a  sinning 
evil  in  them  ;  I  see  a  damning  evil  in  them.  I 
hate  vain  thoughts ;  not  only  wicked,  wanton, 
revengeful,  proud,  or  blasphemous  thoughts,  but 
vain  thoughts  ;  empty  thoughts  fill  me  with  grief.* 
Natural  conscience  may  abhor  the  former,  but  a 
soft  heart  can  only  oppose  the  latter.  And  there 
is  the  means  he  used  ;  "  thy  law  do  I  love  ;"  he 
that  loves  a  pure  law,  cannot  but  hate  a  vain 
thought. 

2.  You  must  apprehend  the  evils,  yea,  the 
great  evils  that  are  in  this  sin.  For  though  we 
grant  there  is  more  of  poison  in  some  other  sins, 
and  in  some  distractions  more  than  others,  yet 

♦  Though  to  live  in  the  greatest  sin,  may  consist  with  the 
form  of  godliness,  yet  to  live  in  the  least,  may  not  witli  the 
power  thereof. 


WANDERING  THOUGHTS.  155 

there  is  much  evil  in  the  least  of  these  ;  which  on 
purpose  to  ripen  your  most  serious  resokitions 
against  them,  I  shall  now  in  the  seventh  place 
discover  — 


156  A   REMEDY  FOR 


CHAPTER  VII. 

THE     EVIL     OF     DISTRACTIONS. 
SECTION  I. 

SINS    AGAINST    THE    FIRST    TABLE. 

The  evil  of  distractions,  is,  1.  In  their  nature  ; 
2.  In  their  effects.  Behold  the  former  in  these 
demonstrations. 

1.  These  distractions  in  God's  worship  are 
sins  against  the  first  table.  And  these  pro- 
portionably  are  always  greater  than  those 
against  the  second,  yet  they  are  a  violation  of 
every  precept  of  the  first  table.*  For  how  doth 
he  acknowledge  God,  that  in  his  very  presence 

*  It  would  be  an  heinous  offence  among  the  incense  of- 
fered to  God,  to  have  put  brimstone.  Thy  prayers  are  thine 
insense,  but  thy  distractions  are  brimstone,  that  stink  in  his 
nostrils. —  Chrysostom. 


WANDERING   THOUGHTS.  157 

offends  him?  or  how  dost  thou  honour,  love,  and 
deHght  in  him,  as  the  chiefest  good,  when  thou 
startest  aside  from  converse  with  him,  to  parley 
with  the  world  and  sin?  There  is  the  first  com- 
mandment broken.  Do  you  worship  him  accor- 
ding to  his  will,  that  thus  worship  him  1  If  material 
images  be  cast  off,  and  spiritual  fornication  com- 
mitted, ye  are  still  breakers  of  that  commandment. 
A  graven  image  in  the  mind,  a  worldly  or  wicked 
fancy  there,  where  Christ  should  be,  cannot  but 
provoke  him  to  be  very  angry.  There  is  the 
second  commandment  broken.  And  these  mani- 
festly break  the  third  commandment,  being  a 
palpable  "  taking  his  great  name  in  vain."  To 
speak  of  God,  and  think  of  the  world ;  to  hold 
discourse  with  him,  and  to  think  of  your  lusts,  is 
a  high  taking  his  name  in  vain.  As  if  the  wife 
should  be  speaking  busily  with  her  husband,  and 
at  the  same  time  looking  at  the  picture  of  a  para- 
mour, what  rage  would  this  excite  in  her  husband's 
heart  ?  To  make  the  name  of  God  a  cloak  for 
the  things  of  the  world,  for  the  worst  thing  sin,  is 
the  saddest  sacrilege ;  and  for  which  he  will  not 
hold  you  guiltless  if  he  find  you  griefless.  And 
then  the  fourth  commandment  is  broken  by  a  direct 
14 


158  A   REMEDY  FOR 

theft  committed  of  God's  holy  time  ;  that  which 
you  ^consecrate  at  your  kneehng  down  to  his 
service,  is  purloined  away  by  these  roving  thoughts, 
especially  when  they  invade  the  sabbath.  For 
when  you  seem  to  give  him  much,  in  effect  it 
comes  to  nothing ;  sift  out  the  bran  of  your  wan- 
dering thoughts,  and  the  flour  of  holy  service  will 
be  next  to  nothing.  And  so  your  time  is  lost, 
your  duty  lost,  and  danger  of  your  soul's  loss  after 
all.  And  thus  you  see  the  first  table  broken  at  a 
blow ;  it  is  a  'sad  blow  which  breaks  four  com- 
mands at  once. 


SECT.  II. 

DISTRACTIONS   ARE   HEART   SINS. 

The  second  evil  in  their  nature  is,  that  they  are 
heart  sins.  "  There  is  no  faithfulness  in  their 
mouths,  their  inward  part  is  very  wickedness." 
Psalm  V.  9.     As  wounds  in  the  internal  parts  of 

*  God  forbids  us  to  find  our  pleasure  on  his  holy  day. 
Isaiah  Iviii.  13.  And  do  we  not  find  our  pleasure  by  our 
thoughts  ?  —  Angier. 


WANDERING  THOUGHTS.  159 

the  body  are  most  dangerous,  because  hard  to 
come  at  and  cure.  Hence,  it  is  easier  to  cure  a 
swearer  of  swearing,  than  a  roving  heart  of  its  dis- 
tractions. And  as  these  sins  are  more  dangerous, 
so  are  they  very  displeasing.  The  heart  is  God's 
field,  the  inclosure  he  keeps  for  his  own  walk  and 
delight.  He  hath  said,  "  My  son,  give  me  thy 
heart."  Prov.  xxiii.  26.  Now  to  injure  him  of  his 
pecuhar,  to  thrust  him  out  of  his  mansion-house  on 
earth,  the  heart,  is  no  small  injury,  affront  and  un- 
kindness.  And  such  a  *'  backshder  in  heart  shall 
be  filled  with  his  own  ways,"  if  he  fill  not  the 
sacred  bottles  with  his  tears.  And  they  are  more 
heavy  to  the  conscience,  in  that  they  meet  with  no 
shame  or  trouble  without,  which  is  the  ordinary  lot 
of  other  sins,  but  are  begun  and  perfected  in  the 
heart  within ;  and  their  guilt  is  greater  because 
their  shame  is  less.  And  they  do  thereupon  leave, 
as  such  other  sins  do,  a  deeper  sting  of  remorse, 
and  horror  of  conscience,  when  the  conscience  is 
awake.  There  is  much  evil  in  these.  "  I  am 
broken  with  their  whorish  heart,  which  hath  de- 
parted from  me."     Zech.  vi.  9. 


160  A   REMEDY  FOR 


SECT.  III. 

THEY   ARE   SINS   IN   THE   SPECIAL   PRESENCE   OF 
GOD. 

The  third  evil  in  the  nature  of  them  is,  that  they 
are  sins  in  the  special  presence  of  God.     We  read 
of  God  showing  the  prophet,  with  infinite  wrath, 
"  five  and  twenty  men  at  the  door  of  the  temple  of 
the  Lord,  between  the  porch  and  the  altar,  with 
their  backs  towards  the  temple  of  the  Lord,  and 
their  faces  towards  the  east,  and  they  v.  orshipped 
the  Sim  towards  the  east."  Ezek.  viii.  16.     This 
he  highly  resented,  that  in  his  temple  they  should 
have  their  faces  towards  the  sun,  and  turn  their 
backs  on  him.     This  is  the  manner  of  a  roving 
heart.     In  God's  own  presence  he  turns  his  back 
on  God,  and  his  face  to  the  things  under  the  sun, 
and  those  he  worships.     O  infinite  patience  !  that 
turns  not  such  a  soul  into  a  pillar  of  salt ;   yea, 
throws  it  not  into  a  pit  of  brimstone  !   "  Therefore, 
as  I  live,  saith  the  Lord  God,  surely,  see  how  he 
binds  it  with  double  strength,  because  thou  hast 


WANDERING  THOUGHTS.  161 

defiled  my  sanctuary  with  all  thy  detestable  things, 
and  with  all  thy  abominations,  therefore  I  also  will 
diminish  thee.  A  third  part  shall  die  with  the 
pestilence."  Ezek.  v.  11.  Which  of  all  thy  de- 
testable sins  but  thou  hast  committed  in  the  sanc- 
tuary and  presence  of  God?  now  a  proud,  now  a 
wanton,  then  a  worldly  thought.  Ah,  says  God,  I 
cannot  bear  it.  He  that  provokes  me  to  my  face, 
shall  feel  it.  Few  think  these  sins  have  brought 
the  plague,  any  more  than  the  Corinthians  did  their 
unworthy  partaking  at  the  Lord's  table.  In  his 
special  presence  he  looks  at  thee.  "  He  sets  all 
our  iniquities  before  him ;"  but  he  places  these 
"  secret  sins  in  the  light  of  his  countenance." 
Psalm  xc.  8.  O  this  is  an  evil  thing,  and  a  bitter, 
that  thou  shouldest  provoke  the  Lord  to  his  face, 
and  that  his  fear  doth  not  awe  thee.  "  Yea,  in  my 
house  have  I  found  their  wickedness,  saith  the 
Lord,"  Jer.  xxxi.  11 ;  this  pollutes  it  with  a 
double  stain.  "  I  am  God  Almighty,  walk  before 
me  and  be  thou  perfect."  Gen.  xvii.  1.  To  be- 
lieve that  you  are  sitting,  standing,  kneeling  before 
God  should  make  you  perfect.  How  seriously 
doth  the  child  stand  before  his  father,  the  scholar 
before  his  master  ?  and  shall  the  child  of  God  only 
14* 


162  A  REMEDY    FOR 

forget  himsein  the  poorest  scholar,  before  the 
best  masters  ?  Remarkable  indeed  was  that  exe- 
cution. —  Two  of  Aaron's  sons  came  with  their 
censers,  "  and  offered  strange  fire  before  the  Lord, 
which  he  commanded  them  not ;  and  there  went 
out  fire  from  the  Lord,  and  devoured  them,  and 
they  died  before  the  Lord."  Lev.  x.  1,2.  Behold 
the  dreadful  hand  of  God !  before  him  was  their  sin, 
before  him  they  were  punished.  Lord,  how  terri- 
ble art  thou  in  thy  holy  place !  If  no  place  will 
deter  them  from  sin,  no  place  shall  be  a  sanctuary 
to  them  from  judgement.  What  are  distracted 
thoughts  but  strange  fire  ?  and  a  *strange  punish- 
ment may  the  workers  of  iniquity  have,  if  timely 
repentance  prevent  not. 

SECT.  IV. 

DISTRACTIONS    ARE  SINS   ABOUT    THE   MOST  SE- 
RIOUS  BUSINESS. 

The  fourth  evil  in  their  nature  is,  that  they  are 
sins  about  the  most  serious  business.     The  grand- 

*  A  greater  curse  goeth  with  an  evil  thought  in  God's 
service,  than  if  it  were  another  time;  times  of  blessing  per- 
verted, are  times  of  greatest  curse.  —  Jingier. 


WANDERING  THOUGHTS.  163 

est  affairs  under  the  sun  are  transacted  in  an 
ordinance.  I  have  read  of  a  nobleman  of  this 
nation,  tjiat  when  his  cause  of  hfe  and  death  was 
trying,  though  he  had  a  pardon  in  his  pocket  at  the 
same  time,  he  was  irrevocably  sentenced,  being 
during  that  time  asleep ;  he  was  sleeping  while  the 
judge  was  passing  sentence.  Was  not  this  a  gross 
neglect,  and  did  not  he,  suppose  ye,  bite  his  nails, 
and  beat  his  head,  that  could  not  watch  when  his 
head  was  in  question  1  Sinner,  thy  head,  and  life 
and  soul,  and  all  are  in  question  ;  thy  eternal  happi- 
ness is  completing,  or  thy  dreadful  sentence  passing, 
and  is  this  a  time  to  trifle  and  wander  away  from 
God?  If  you  should  come  to  the  elbow  of  a  coun- 
sellor pleading  at  the  bar,  much  more  of  one 
impeached  for  treason,  and  tell  them,  such  a  com- 
panion hath  sent  for  them  to  the  tavern,  or  that  the 
cattle  have  broken  into  such  a  field,  or  that  such  a 
game  of  chess  is  likely  to  be  lost ;  with  what  dis- 
dain and  indignation  would  they  reject  such  a  mes- 
sage, and  cry,  Is  this  the  time  to  trouble  me  with 
these  things?  when  the  very  hearing  of  such  an 
errand  may  lose  my  cause,  or  hazard  my  life.* 

♦  Consider  what  a  prayer  is  worth  ;  every  tloing  is  worth, 
according  to  what  we  can  have  for  it ;  why  a  man  may 


164  A  REMEDY  FOR 

Are  com  or  companions  equal  to  immortal  souls? 
What  are  these  to  the  things  between  God  and 
me?  If  the  dead  must  not  be  hurried  when  Christ 
calls  ;  nor  a  man  stay  to  take  leave  of  his  friends, 
how  greatly  doth  he  trespass  that  runs  riot  after 
toys  and  sins,  when  the  great  God  calls  and  calls 
again?  We  have  a  clear  instance.  The  preacher 
was  at  Martha's  house,  and  serious  in  his  sermon : 
Martha,  good  woman,  was  cumbered  and  dis- 
tracted with  much  serving ;  Mary  sat  at  her  Sa- 
viour's feet,  and  heard  his  word.  Saith  Martha,  I 
think  it  much  that  my  sister  must  have  all  the 
dainties,  and  I  all  the  distractions ;  master,  rectify 
this  inequality.  Ah,  saith  our  Lord,  "  Martha, 
Martha,  thou  art  cumbered,  or  as  the  word  signi- 
fies, distracted,  about  many  things ;  but  one  thing 
is  needful."  Luke  x.  41,  42.  Mary  is  embarked 
in  a  most  necessary  affair,  and  worldly  cumber  is 
improper  for  a  heavenly  business.  She  that  is 
working  for  her  soul,  hath  work  enough  at  that 
time.  Salvation,  eternal  salvation!  Eternal  sal- 
have  grace  and  glory  for  a  fervent  prayer.  If  you  should 
sell  that  for  a  trifle,  when  another  had  thousands  for  the 
same,  wouldest  thou  not  befool  thyself?  —  White. 


WANDERING   THOUGHTS.  165 

vation  of  soul  and  body ;  these  are  not  things  to 
trifle  about. 


SECT.  V. 

DISTRACTIONS   ARE    SINS   OF   HYPOCRISY. 

The  fifth  evil  of  these  rovings  of  heart,  is,  that 
they  are  sins  of  hypocrisy.  And  there  can  be  no 
little  evil  in  the  sin  of  hypocrisy.  What  is  hypoc- 
risy, but  the  honour  of  the  lips,  and  the  distance  of 
the  heart,  Matt.  xv.  7,  8,  as  it  is  said  of  the  night- 
ingale, a  sound  of  words,  and  no  soundness  in  the 
heart,  that  is  hypocrisy,  of  all  sins  most  odious 
unto  God  and  man.  And  though  the  purpose  of 
the  heart  be  wanting  to  make  it  formal,  and  full 
hypocrisy,  yet  a  custom  in  these  will  produce  that 
at  length,  and  he  that  useth  to  lie  in  jest,  will  com.e 
at  length  to  he  in  earnest.  "  Ephraim  compasseth 
me  about  with  lies."  Hos.  xi.  12.  Oh,  how  often 
may  the  Lord  say  over  us.  These  people  compass 
me  about  with  lies.  What  a  generation  of  vipers 
are  here !  like  the  viper  that  is  speckled  without, 
and  poisonous  within !    Moses  took  a  veil  when  he 


166  A  REMEDY  FOR 

spake  to  Israel,  and  put  it  off  when  he  spake  to 
God.  But  the  hypocrite  doth  quite  contrary,  he 
shows  his  best  to  men,  his  worst  to  God,  but  the 
Lord  sees  both  the  veil  and  the  face  ;  and  it  is  hard 
to  say,  whether  he  hates  more  the  veil  of  dissimu- 
lation or  the  face  of  wickedness.  This  is  a  disap- 
pointing of  God,  in  a  sense  deceiving  him.  "Cursed 
be  the  deceiver,  that  hath  in  his  flock  a  male,  and 
voweth  and  sacrificeth  to  God  a  corrupt  thing." 
Mai.  i.  4.  Yea,  saith  God,  you  have  in  your  flock 
a  male,  you  can  be  serious  when  you  will,  but  a 
corrupt  thing,  it  seems,  will  serve  my  turn  ;  you  dis- 
appoint me,  you  deceive  me,  you  appoint  a  meet- 
ing between  your  heart  and  me,  and  here  I  come, 
and  the  heart  is  gone  ;  you  knock  at  my  door,  with 
great  earnestness,  and  when  I  come,  the  heart  is 
gone ;  you  are  deceivers,  and  deserve  my  curse. 
If  this  be  not  repented  and  reformed,  such  deceit- 
ful hypocrites  must  carry  away  no  blessing  of 
mii^e,  but  a  curse. 

A  prayer,  though  but  of  forty  words,  sincerely 
made  and  every  syllable  felt,  shall  prevail  more 
with  God,  than  a  long  oration  with  half  a  heart ; 
and  the  meanest  sermon  heard  with  a  prepared, 
humble,  and  attentive  heart,  shall  receive  a  greater 


WANDERING    THOUGHTS.  167 

blessing,  than  a  better  sermon  with  a  worse  heart ; 
for  God  is  a  spirit,  and  appearances  are  nothing 
with  him ;  he  that  seems  to  serve  him,  and  doth 
not,  provokes  him  the  more.  An  eye  to  heaven, 
and  a  heart  for  hell ;  and  humble  knee  and  a 
haughty  spirit ;  a  serious  posture  and  a  frivolous 
soul,  are  abominable  to  the  Lord.* 


SECT.  VI. 

DISTRACTIONS   ALIENATE   THE   HEART   FROM 
DUTIES. 

In  the  next  place,  the  evil  of  distractions  is  seen 
in  their  effects,  whereof  these  are  some. 

First,  they  alienate  the  heart  from  holy  duties. I 

*  Thy  wandering  duties  Satan  keeps  as  bills  of  indict- 
ment against  the  great  day  ;  what  is  good  in  them,  he  lays 
before  thee  now  to  quiet  thy  conscience,  but  miserable  com- 
forters are  those  which  pacify  the  conscience,  but  purify  it 
not.  —  White. 

I  In  this  sense  they  are  a  curse ;  for  what  is  a  curse  but 
separation  from  God.  Think  then  when  wandering 
thoughts  come  to  us  in  holy  duties,  the  curse  comes,  and 
when  they  stay  with  us,  the  curse  stays.  —  Angler. 


168  A   REMEDY   FOR 

When  we  miss  of  God,  we  have  small  mind  to  his 
service  again.  It  is  the  comparison  of  a  learned 
divine,  when  there  is  no  marrow  in  the  bone,  we 
quickly  throw  the  bone  away ;  even  so  when  the 
sweet  enjoyment  of  God  is  not  found  in  an  ordi- 
nance, which  is  lost  by  the  roving  heart,  we  shall 
ere  long  cast  away  that  ordinance,  except  shame  or 
custom  restrain  us.  Now  when  the  soul  cares  not 
for  prayer,  or  other  ordinances,  it  is  a  sad  effect ; 
the  Lord  may  say  to  thee,  with  more  right  and 
reason  than  Dalilah  did,  "  How  canst  thou  say,  I 
love  thee,  when  thine  heart  is  not  with  me?" 
Judges  xvi.  15.  What  love  is  that  without  a  heart? 
Where  the  affectionis,  there  the  thoughts  will  be 
also.  I  may  truly  invert  this  and  say,  where  the  heart 
is  not  before,  there  love  will  not  come  after.  Let 
the  whole  soul  be  seriously  engaged  in  any  duty  of 
prayer,  singing,  reading,  or  hearing,  and  you  will 
be  loth  to  leave  that  duty,  and  wanting  to  be  at  it 
again.  O  the  sweetness  therein  and  love  there- 
unto !  "  I  shall  never  forget  thy  precepts,  for  with 
them  thou  hast  quickened  me."  Psalm  cxix.  93. 
Oh,  when  shall  I  come  and  appear  before  God  !  0 
that  every  day  were  a  sabbath,  then  should  I  be 
well,    as  said  that   famous  instance   of  practical 


WANDERING   THOUGHTS.  169 

piety,  Mr.  Brnen,  of  Bruen  Stapleford.  Hence, 
with  a  gracious  heart,  one  duty  prepares,  and  gets 
a  reUsh  for  another.  But  you  shall  find,  when  the 
heart  is  out  of  tune,  and  boating  about  the  bush, 
and  but  little  of  it  with  God  ;  0  then,  it  is  the  most 
wearisome  employment  in  the  world !  A  man  had 
rather  thrash  than  pray,  that  hath  his  heart  in  the 
barn,  when  he  is  in  prayer.  And  there  is  no  lively 
desires,  or  longings  of  soul  to  that  business, 
wherein  he  felt  so  little  of  God.  Hence  it  is  so 
hard  to  get  a  worldly  family  together  to  prayer; 
alas !  the  duty  is  a  distraction  to  them ;  when  they 
come,  they  still  leave  their  hearts  behind  them  ; 
you  cannot  make  them  enjoy  an  ordinance,  whose 
hearts  usually  run  out  of  an  ordinance. 


SECT.  VH. 

DISTRACTIONS   AFFRONT   THE   MAJESTY   OF   GOD. 

The  second  effect  of  distractions  is,  that  they 
much  affront  the  majesty  of  God.     It  was  a  high 
affront  to  God  that  his  people,  after  they  had  ex- 
perience of  him,  yet  in  "  their  hearts  they  turned 
16 


170  A   REMEDy  FOR 

back  into  Egypt."  Acts  vii.  39.  This  is  the  wis- 
dom of  a  roving  heart ;  come,  say  they,  we  hke  not 
this  presence  nor  work  in  our  hearts ;  let  us  walk 
into  the  world  again.  "  But  as  for  them,  whose 
heart  walketh  after  the  heart  of  their  detestable 
things,  I  will  recompence  their  way  upon  their  own 
heads,  saith  the  Lord  God."  Ezek.  xi.  21.  Here 
one  detestable  thing  offers  itself  and  there  another ; 
for  every  thing  that  draws  the  heart  from  God,  its 
chief  good,  is  therein  detestable.  Now  when 
"  the  heart  walks  after  them,"  that  is  the  right  vein 
of  distractions.  Where  the  heart  walks  after  every 
trifle,  he  shall  have  enough  of  his  ways,  saith  the 
Lord.  Must  the  great  God  wait  on  a  simple 
worm,  till  he  can  be  at  leisure  to  speak  with  him  1 
shall  the  worst  of  evils  be  courted,  while  the  chief 
good  is  shghted,  and  yet  even  then  pretend  his 
service?  As  if  some  miserable  scullion  at  the 
court  had  made  use  of  great  means  to  possess 
the  king  with  his  low  condition,  and  when  the  king 
is  come  to  speak  with  him,  he  hes  sweeping  the  sink, 
or  scouring  the  spit,  and  there  lets  his  prince  wait  on 
him  to  no  purpose  ;  may  not  he  justly  say,  when  I 
come  next  to  meet  you,  you  shall  know  the  differ- 
ence  between   the  majesty  of  a  king,  and  the 


WANDERING  THOUGHTS.  171 

wretchedness  of  a  scuttion.  Just  so,  poor  soul,  do 
thou  and  I  obtain  leave  to  approach  our  heavenly 
Lord  and  King,  and  when  he  expects  the  heart 
earnestly  to  solicit  her  great  affairs,  she  is  roving 
away,  and  bestowed  in  the  kitchen,  or  worse, 
while  the  great  and  holy  God  stands  waiting  .to  be 
gracious.  What  father  but  would  take  it  for  a 
great  indignity  to  see  his  son  stopping  his  ears,  or 
whistling,  or  playing  with  flies,  while  he  is  reading 
his  last  will  and  testament  to  him,  or  giving  him 
directions  about  his  greatest  affairs  t  And  is  not 
God  greater  than  a  father?  and  can  he  with  his 
honour  abate  such  a  child  his  punishment,  if  he  do 
not  humbly  cry  to  him  for  mercy,  and  study  to 
offend  no  more?  Though  divine  vengeance  be 
not  always  as  visible  as  a  parent's  rod,  yet  it  is 
as  real  and  more  heavy. 


SECT.  VIII. 

DISTRACTIONS   HINDER  THE    BENEFIT   OF   ORDI- 
NANCES. 

The  third  effect  of  distractions  is,  that  they  hin- 


172  A   REMEDY  FOR 

der  the  benefits  of  a  holy  duty.  God  seldom  thinks 
of  those  prayers,  that  we  think  not  of  ourselves. 
"  And  there  is  none  that  calleth  on  thy  name,  that 
stirreth  up  himself  to  take  hold  of  thee."  Isaiah 
Ixiv.  7.  The  Lord  counts  such  prayers  as  none 
at  all,  when  a  man  doth  not  stir  up  himself  to  his 
business.*  That  which  in  God's  account  hath  no 
being,  can  have  no  good  effect.  The  benefits  of 
ordinances  are  many  and  great ;  they  are  like  the 
medium  to  sensation,  as  the  air  to  the  eye  or  ear : 
there  is  no  seeing  nor  hearing  without  it ;  so  are 
ordinances  to  the  soul ;  they  are  the  conduits  to 
convey  God's  grace  to  us,  and  cur  desires  to  him ; 
when  a  dirty  distraction  gets  in,  the  conduit  is 
stopped  and  the  soul  starved.  And  in  this  sense 
God's  name,  which  should  be  most  sacred  and 
dear  to  us,  is  most  palpably  taken  in  vain.  "VS  hen 
we  use  a  great  solemnity  to  no  effect;  the  wind 
and  tide  to  serve,  and  yet  the  soul  to  sleep ;  the 
mariner  to  be  at  dice  or  cards,  till  the  opportunity 

*  What  is  the  reason  that  christians  are  so  much  shadows 
rather  than  substance,  when  they  come  to  forgive  injuries, 
depend  on  God,  etc.,  but  because  their  service  of  God  is 
more  in  show  than  in  substance,  according  to  that  threaten- 


WANDERING   THOUGHTS.  173 

be  lost,  what  a  great  evil  is  this,  when  our  voyage 
is  for  life  and  death  1  If  you  could  by  the  expense 
of  one  serious  hour  gain  a  lordship,  would  you  not 
be  intense  and  earnest  that  hour  1  would  you  not 
reject  the  company  that  would  divert  you,  and  dis- 
dain any  ordinary  business  that  would  interrupt 
you  ?  0  stay,  and  let  me  alone  this  hour,  for  I  am 
busy.  Now  by  the  good  management  of  one  seri- 
ous hour  in  prayer,  reading,  hearing,  or  medita- 
tion ;  you  may,  yea  shall  infallibly  gain  at  least  one 
grain  of  grace,  which  is  worth  more  than  a  king- 
dom, yea,  than  a  whole  world.  And  is  not  that  an 
evil  thing,  and  bitter,  that  then  interrupts  you  and 
frustrates  your  profitable  employment,  whereby  it 
comes  to  pass  that  you  get  nothing  ?  Pearls  are 
being  given,  and  you  get  nothing.  Orient  graces 
in  the  hand  of  God,  ready  to  give,  and  you  obtain 
none  of  them ;  who  would  entertain,  that  can  be 
rid  of  such  companions. 


15* 


174  A   REMEDY   FOR 

SECT.  IX. 

DISTRACTIONS   DEPRIVE   THE   SOUL   OF   ITS   COM- 
FORT. 

The  fourth  effect  of  these  distractions  is,  that 
they  deprive  the  soul  of  its  purest  comforts.  The 
highest,  truest,  and  purest  joys  and  comforts,  meet 
the  soul  in  the  service  of  God.  "  I  sate  under  his 
shadow  with  great  delight,"  there  are  then  delights, 
and  great  ones  too  in  the  ways  of  God,  "  and  his 
fruit  was  sweet  to  my  taste."  If  thou  hast  any 
spiritual  taste,  his  fruit  will  be  sweet  to  it.  "  He 
brought  me  to  the  banqueting-house."  Cant.  ii.  3, 
4.  God's  house  is  his  banqueting-house,  and 
every  ordinance  is  a  rare  feast  to  the  soul  that  doth 
spiritually  improve  it.  Now  these  idle  wanderings 
of  the  heart,  first  by  their  disturbance,  then  by  their 
guilt,  do  damp  and  deprive  the  soul  of  the  comforts 
thereof.  Just  as  a  black  cloud  doth  hide  from  you 
the  bright  and  warming  beams  of  the  sun.  How 
often  have  you  missed  of  those  joys  of  the  Holy 
Ghost,  sweeter  than  the  music  of  the  spheres,  by 
these  vain  thoughts]  with  what  sweet  content  do 


WANDERING   THOUGHTS.  175 

you  look  back  on  a  duty,  where  communion  hath 
been  held  between  God  and  you  1  and  what  a  folly 
is  it  to  lose  an  hour,  and  neither  reap  pleasure  nor 
profit  by  it  ?  * 

There  is  fatness  in  God's  house,  and  rivers  of 
pleasures  with  him,  but  he  shall  have  "  leanness  in 
his  soul"  that  gives  way  to  these,  and  of  all  those 
rivers  drinks  not  a  drop,  not  one  drop  of  true  com- 
fort and  pleasure.  O  what  a  heaven  do  negligent 
sinners  lose?  how  many  gracious  smiles,  blessed 
tokens,  celestial  raptures,  the  dainty  diet  of  angels, 
and  all  through  the  idleness  of  the  soul !  "  My 
soul  is  satisfied  as  with  marrow  and  fatness ;"  1 
am  full,  brimful  of  joy  and  comfort,  my  heart  runs 
over,  and  "  my  mouth  shall  praise  thee  with  joyful 
Tips."  Psalm  Ixiii.  5.  INow  all  these  gleams  of 
sweet  comfort  and  refreshing,  are  stolen  away  by 
these  wicked  distractions.  For  an  upright  and  at- 
tentive heart  would  seldom  want  the  sweet  com- 

*  Thy  prayers  will  tire  thee  out,  for  thou  hast  only  the 
difficult  part  of  duty ;  thou  crackest  the  shell,  but  eatest  not 
the  kernel ;  like  one  that  reads  an  excellent  book,  whose 
sense  or  language  he  understands  not,  which  is  a  great 
trouble,  whereas  he  that  understands  both  is  much  de- 
lighted. —  White. 


176  A  REMEDY   FOR 

forts,  that  usually  accompany  sincerity  and  seri- 
ousness. He  that  can  keep  his  meditations  fixed 
on  the  right  object,  his  meditation  shall  be  sweet ; 
and  where  should  the  Lord  make  his  servants 
joyful,  but  in  the  house  of  prayer? 


SECT.  X. 

DISTRACTIONS   GRIEVE   AWAY   THE   HOLY   GHOST. 

The  fifth  effect  of  distractions  in  the  worship  of 
God  is,  that  they  grieve  away  the  Holy  Ghost.  It 
is  true  what  the  blessed  apostle  hath  said,  "  The 
Spirit  helpeth  our  infirmities,"  Rom.  viii.  26,  and 
so  he  helps  against  these  when  they  are  but  infir- 
mities mourned  for  and  striven  against ;  but  when 
they  are  contracted  habits,  then  they  grieve  and 
quench  the  Holy  Spirit.  The  Greek  word  in  that 
scripture  signifies  "  to  take  and  heave  up  a  thing 
over  against  you,"  to  heave  with  you.  But  if  our 
spirits  instead  of  helping  shrink  away,  and  heave 
none,  this  promise  will  do  us  no  good.  If  we  leave 
the  business  wholly  to  God's  Spirit,  without  our 
diligent  co-operation,  he  will  leave  it  to  our  spirits, 


WANDERING   THOUGHTS.  177 

without  his  divine  co-operalion.  The  Holy  Ghost 
will  dwell  only  with  a  holy  heart,  and  these  idols  in 
the  heart  do  heavily  trouble  that  sweet  Spirit. 
"  Son  of  man,  these  men  have  set  up  their  idols  in 
their  heart,  and  put  the  stumblingrblock  of  their 
iniquity  before  their  face,  should  I  be  inquired  of 
at  all  by  them?"  Ezek.  xiv.  3.  Read  on,  and  you 
will  see  what  consequence  this  is  of.  What  are 
worldly  and  sinful  distractions,  but  idols  in  the 
heart  ?  what  are  abused  objects  of  the  eye  or  ear, 
but  the  stumbling-blocks  of  iniquity  before  the 
face  ?  and  how  can  the  Holy  Spirit  dwell  in  such  a 
soul,  or  abide  such  doings?  Luther  somewhere 
says  that  the  Holy  Ghost  dwells  not  in  Babel,  but 
in  Salem ;  that  is,  delights  not  in  the  heart  where 
is  nothing  but  confusion,  that  is  the  meaning  of 
Babel,  but  in  the  heart  where  there  is  quiet,  peace, 
and  freedom,  that  is  the  meaning  of  Salem.  "  In 
Salem  also  is  his  tabernacle,  and  his  dwelling-place 
in  Sion."  Psalm  Ixxvi.  2.  The  unkindness  offered 
is  very  great;  as  if  you  should  earnestly  importune 
some  noble  friend,  to  accompany  and  help  you  in 
some  arduous  affair,  and  he  comes  to  go  with  you, 
once  and  again ;  and  still,  when  you  should  come 
along,  and  promote  your  own  business,  you  steal 


178  A  REMEDY  FOR 

away  about  some  trivial  matters,  and  leave  your 
noble  friend  in  the  lurch.  This  is  the  very  case : 
you  humbly  importune  the  Holy  Spirit  of  God,  to 
help  you  in  the  service  of  God,  and  he  most  gra- 
ciously comes  to  help  you ;  but  one  distraction  or 
other  charms  away  your  heart ;  and  the  Holy  Ghost 
is  left  alone.  And  thus  he  is  often  sinned  against, 
till  at  length  he  is  sinned  away.  In  this  way  often 
you  see  the  evil  of  distractions,  which  was  the 
seventh  point  to  be  handled. 


WANDERING  THOUGHTS.  179 


CHAPTER  VIII. 

THE    CURE    OF    DISTRACTIONS,     " 

SECTION  I. 

DISPEL    THE    CAUSES. 

And  if  there  be  such  great  evil  in  these  distrac- 
tions, and  evil  effects  of  them,  what  shall  an 
upright  heart  do  to  be  rid  of  them?  I  say,  an 
upright  heart,  that  inquires  for  means,  to  use  them, 
and  craves  a  remedy,  not  to  look  at,  but  to  apply 
to  remedy  the  evil.  And  art  thou  thus  resolved, 
that  readest  these  lines  1  For  us  to  spend  our  skill, 
and  you  your  time,  without  full  purpose  to  practise, 
is  labour  in  vain ;  nay,  it  will  harden  your  hearts 
here,  and  increase  your  condemnation  hereafter. 
You  will  deceive  yourselves,  and  disappoint  us,  if 
you  rest  in  hearing,  without  doing  what  you  hear. 
Well,  then,  are  you  resolved  unfeignedly  to  take 
the  Lord's  counsel  for  the  destruction  of  your  dis- 


180  A   REMEDY  FOR 

tractions?  Stop  a  little  and  resolve.  And  now 
let  me  put  that  question  to  you,  "  Who  is  he  that 
hath  engaged  his  heart  to  approach  unto  me,  saith 
the  Lord?"  Jer.  xxx.  21.  Who  is  this?  who  will 
do  it?  who  is  thus  well  advised?  that  hath  en- 
gagedj  not  only  made  a  proffer,  but  engaged^  and 
that  his  heart,  to  approach  unto  God,  and  where, 
in  this  congregation,  doth  that  man  sit  or  stand, 
that  out  of  a  deep  sense  of  the  hatefulness  and 
hurtfulness  of  this  sin,  doth  now  engage  his  heart 
and  soul  to  use  all  means  against  it,  and  that  in 
the  uprightness  of  his  heart  ?  The  Lord  your  God 
sees  who  yields  and  cries  out,  "  Through  grace  I 
am  resolved."  Well,  on  that  condition  I  proceed 
to  direction. 

1.  Dispel  the  causes  before-mentioned^  and  use 
the  remedies  prescribed  against  them ;  and  here,  if 
you  be  in  good  earnest,  you  will  look  back  and  re- 
view them,  and  the  helps  adjoined,  and  beg  of 
God,  as  you  read  them,  "  In  this,  Lord,  pardon 
and  help  thy  servant  I  "  A  man  of  small  skill  may 
easily  stop  the  symptoms  of  diseases,  as  the  present 
pain  in  the  teeth,  or  the  like ;  but  he  is  an  artist, 
that  removes  the  causes  of  them ;  and  it  is  more 
easv  to  turn  off  two  or  three  of  these  vain  thoughts. 


WANDERING   THOUGHTS.  181 

than  to  heal  the  soul  of  the  thought-evil  in  the 
causes  thereof.  If  these  remain,  atheism,  unpre- 
parediiess,  lukewarmness,  worldliness,  and  the 
like  in  the  heart,  all  the  rules  and  receipts  under 
heaven  will  never  cure  you  of  distractions.  For 
there  will  still  spring  up  continual  supplies  from 
these  corrupt  causes  ;  as  the  lopping  of  the  boughs 
will  still  have  new  sprouts  coming,  until  the  roots 
be  stocked  up;  and  therefore  with  liiithfulness,  and 
resolution,  set  upon  all  those  remedies  that  have 
been  prescribed.  Beg  of  God  to  dry  up  the  spring, 
else  your  damming  up  the  streams  will  do  no  good 
When  the  causes  are  dispelled,  the  cure  is 
wrought. 

And  here  is  a  plain  discovery  of  a  hypocrite  in 
heart :  if  some  light,  easy  receipt  will  help  him  in 
any  case,  he  may  apply  it ;  but  if  he  must  go  about 
and  take  pains ;  if  the  way  of  cure  be  in  any  de- 
gree intricate  or  difficult,  then  he  throws  it  up,  and 
never  will  go  to  the  bottom  of  his  business ; 
whereas  the  upright  heart  doth  but  desire  to  know 
what  to  do,  what  is  God's  method  and  way, 
and  then,  long  or  short,  hard  or  easy,  he  never  dis- 
putes, he  demurs  not,  he  falls  to  work,  he  knows 
every  inch  he  goes,  he  gets  advantage,  and  "  in 
16 


182  A    REMEDY   FOR 

keeping  of  God's  commandments  there  is  great 
reward."  The  speediness  of  his  cure  he  desires, 
but  the  soundness  of  it  he  insists  on,  and  counts  no 
trouble  in  the  cure  like  the  evil  of  his  sin.  Are  you 
resolved  in  this  ?  else  it  is  to  no  purpose  to  proceed. 
To  stumble  at  the  threshold  presages  ill.  But  if 
we  be  clear  thus  far,  I  proceed. 


SECT.  II. 

BEWAIL  YOUR  FORMER  FAILINGS   HEREIN. 

Bewail  your  former  failings  in  this  respect ; 
this  will  divers  ways  conduce  to  your  amendment. 

1.  Morally,  being  an  argument  that  you  really 
dislike  the  sin,  and  the  condition  of  God's  pardon 
thereof.  The  ordinary  "  Lord  have  mercy,"  doth 
herein  fall  short  of  pardon,  because  it  is  not  spoken 
in  tears ;  if  God  did  but  see  a  man  grieve  for  his 
sin,*  a  little  ado,  a  few  words,  should  get  forgive- 
ness.    The  publican  had  but  a  short  prayer,  nor 

+  No  man  was  ever  kept  out  of  heaven  for  his  confessed 
badness,  but  many  have  for  their  supposed  goodness.  — 
Chapel. 


WANDERING  THOUGHTS.  183 

David  upon  his  dreadful  fall ;  but  they  were  words 
that  were  felt,  they  were  heart-deep,  they  swam  in 
tears,  each  word  fetched  a  drop  of  blood  trom  the 
heart;  and  God  was  well  pleased  with  them  in 
Christ.  When  Antipater  had  written  a  long  letter 
to  Alexander,  against  his  mother  Olympia,  his  an- 
swer was,  Dost  thou  not  know,  that  one  tear  from 
my  mother's  eye,  can  wash  away  all  her  faults'? 
So  one  penitential  tear  from  a  believer's  eye  can 
prevail  much  with  God  in  Christ  for  the  pardon  of 
his  wanderings  ;  but  the  most  embroidered  phrases, 
without  this  christian  grief,  prevail  not  with  God  at 
all.  But  when  your  conscience  is  touched,  and 
the  heart  melts  and  bleeds  for  your  faults  herein ; 
now,  saith  God,  I  see  yonder  man  cannot  live  with 
a  wandering  heart,  and  therefore  he  shall  live  iviih- 
out  it.  I  will  never  see  him  drowned  in  his  dis- 
tractions, that  is  thus  drowned  in  tears  about  them  ; 
if  he  really  dislike  them,  I  will  really  dispel  them. 

And  then  again,  till  their  guilt  be  pardoned,  our 
hearts  are  usually  desperate  ;  like  a  wicked  spend- 
thrift, while  hopeless  of  a  discharge  from  all,  trea- 
sures up  sin  unto  sin,  till  that  dreadful  pay-day 
come,  the  day  of  judgement.  Whereas  when  sin, 
this  sin,  is  truly  grieved  for,  the  Holy  Ghost  doth 


184  A   REMEDY  FOR 

ever  bring  a  pardon  in  one  hand,  and  a  remedy  in 
another;  at  the  same  time  to  clear  the  guih  and 
cure  the  disease.  Oh,  saith  the  soul,  I  am  defiled, 
I  am  wounded  in  my  flight  to  heaven,  I  am  disap- 
pointed in  my  affairs,  my  God  is  angry.  I  have 
sinned  just  then,  when  I  should  have  washed  out 
my  sins.  I  have  sinned  against  my  remedy,  and 
how  shall  I  be  cured  ?  Oh  I  was  there  ever  such 
a  rotten  backsliding  heart !  such  a  Cain-like  wan- 
dering frame  ?  what  place  but  hell  is  fit  fi:)r  that 
heart  that  cannot  rest  in  heaven  ?  Ah !  Lord,  I 
wonder  that  the  end  of  my  prayer  is  not  the  begin- 
ning of  my  punishment.  Though  these  be  but 
small  like  the  sand,  yet  being  many  as  the  sand, 
how  can  I  stand  under  them?  I  am  ashamed,  yea, 
even  confounded  for  these  reproaches  of  my  duties. 
Nay,  then  says  God,  who  hearkens  behind  the 
curtain  all  this  while,  "  Is  Ephraim  my  dear  son  ? 
is  not  he  a  pleasant  child?  I  will  remember  him, 
I  will  have  mercy  upon  him."  "When  thou  art  ripe 
for  hell  in  thy  own  eyes,  then  art  thou  ripe  for 
grace  and  glory  in  the  eyes  of  God.  No  man  shall 
ever  be  overborne  with  a  sin  he  hates.  Go,  my 
blessed  Spirit  that  has  melted  him,  and  mend  him, 
that  hast  softened  him,  strengthen  him  ;   he  that 


WANDERING  THOUGHTS.  185 

laments  his  sin  shall  never  languish  under  it.* 
The  sacrifice  of  a  broken  heart  do  please  him, 
though  the  sacrifice  of  a  broken  Christ  alone  doth 
satisfy  him. 

2.  Dispositively,  grief  at  heart  doth  help  forward 
the  cure  of  distractions,  and  that  by  softening  the 
heart  and  so  fitting  the  same  for  the  impressions  of 
God's  will.  When  the  wax  is  melted,  you  may 
turn  and  mould  it  which  way  you  will ;  so  when 
the  soul  is  melted  by  grief  for  these  sins,  God  Al- 
mighty may  easily  be  heard,  and  his  counsel  will 
be  taken.  And  also  godly  sorrow,  as  was  before 
observed,  doth  so  afflict  and  makes  a  man's  heart 
to  ache  and  smart,  that  he  will  take  some  pains  to 
prevent  the  like  anguish  again.  When  they  knock 
at  the  door,  you  will  say,  O  these  are  they  that 
cost  me  dear  at  such  a  time ;  I  feel  yet  the  sad  im- 
pressions of  my  late  affliction  for  them  ;  I  found  a 
pardon  no  easy  enterprise,  nor  repentance  so 
pleasing  a  potion  to  brew  for  it  again.  I  would  not 
for  all  the  world,  much  less  for  one  vain  thought  or 

*  To  weep  for  fear  is  cliildish  ;  to  weep  for  anger  is  wo- 
manish ;  to  weep  for  grief  is  humane ;  to  weep  for  compas- 
sion is  divine ;  but  to  weep  for  sin  is  christian.  —  Bishop 
Hall. 

16* 


186  A   REMEDY   FOR 

m 
two,  nor  for  a  thousand  worlds  together,  be  under 

that  anger  of  God,  nor  feel  one  drop  of  his  scalding 
indignation,  which  I  have  perceived  for  these 
offences.  O  sirs,  where  godly  sorrow  is  in  the 
power  of  it,  what  carefulness  doth  it  work  1  what 
zeal,  what  indignation,  yea,  what  revenge?  It 
makes  sin  lie  like  a  mountain  upon  the  soul,  mus- 
ters up  all  the  aggravations  of  sin,  and  sets  them 
home  on  the  heart.  0  to  sin  in  an  ordinance ! 
against  such  a  God  !  in  the  midst  of  my  greatest 
business !  after  such  conviction  !  vows  and  prom- 
ises of  exactness  before  him  !  To  offend  Father, 
Son,  and  Holy  Ghost  at  the  same  time !  heart  of 
stone,  dost  not  thou  melt?  yea  to  offend  the  angels 
of  heaven,  which  holy  spirits  turn  away  their  faces 
at  our  vanities  in  the  assemblies ;  yea,  and  offend 
the  angels  upon  earth,  God's  ministers,  while  that 
which  cost  them  most  serious  pains,  is  spoken  to 
the  air !  to  wound  my  own  soul  in  the  professed  act 
of  curing  it,  and  increase  guilt  when  I  am  profes- 
sedly getting  it  cleared !  to  play  the  hypocrite  be- 
fore the  face  of  God,  the  judge  of  heaven  and 
earth !  0  wretched  man  that  I  am  !  0  my  sin  is 
exceeding  sinful!  O  rend  my  heart!  0  thou 
Most  High !   A  broken  heart  to-day  will  be  a  good 


WANDERING   THOUGHTS.  187 

if 

preservative  against  a  wandering  heart  to-mor- 
row. 

SECT.  III. 

ENGAGE   THE   ASSISTANCE   OF   THE   HOLY   GHOST. 

Engage  the  Holy  Spirit  of  God  for  thine  assis- 
tance. "  Without  me  ye  can  do  nothing."  John 
XV.  5.  Supernatural  work  cannot  be  done  without 
supernatural  help.  You  may  and  ought  to  do 
what  a  man  can  do ;  that  is,  compose  yourselves, 
and  guard  your  senses ;  but  you  cannot  do  that 
which  only  a  God  can  do ;  that  is  fly  up,  and  fix 
your  hearts  in  heaven.  "  We  cannot  pray  for  any 
thing,  for  matter,  as  we  ought,  for  the  manner,  but 
the  Spirit  itself  maketh  intercession  for  us."  Rom. 
viii.  25.  The  Greek  word  signifies,  the  Spirit 
over  and  above  steps  in  and  helps ;  or,  as  others^ 
makes  vehement  intercession  for  us.  We  climb 
up  the  ladder  as  well  as  we  can  towards  heaven  ; 
but,  alas !  it  wavers,  no  stability  till  the  Holy 
Ghost  hold  it  at  the  top,  and  draw,  and  lift  us  up, 
and  then  we  get  a  sight  of  heaven.  And  you  have 
resolved    perhaps,    and   been    secure  of  a  good 


188  A  REMEDY   FOR 

frame  ;  but  "  he  that  trusteth  in  his  own  heart  is  a 
fool."  Prov.  xxviii.  26,  you  have  found  no  fixed- 
ness or  liveUness  in  your  spirits  without  the  assis- 
tance of  God  ;  he  that  prays  aright,  must  pray  in 
the  Holy  Ghost.  Jude  20.  This  also  quickens 
and  heats  the  soul,  whereby  there  is  no  room,  or 
leisure  for  distracted  thoughts. 

Hereby  the  soul  is  carried  straight  up  to  God  and 
stays  at  nothing  on  this  side  heaven ;  yea,  by  the 
Spirit's  blessed  assistance,  "every  thought  is 
brought  into  captivity  to  the  obedience  of  Christ." 
0  blessed  frame  !  when  every  thought  is  compelled 
to  obey  Christ;  there  is  none  can  deal  with  our 
spirits,  but  the  Spirit  of  God.  When  the  ivord 
comes  in  the  hand  of  the  Spirit,  there  is  no  avoid- 
ing it.  Then  the  reading  one  chapter  can  convert, 
as  that  Job  i.  did  the  learned  Junius ;  yea,  of  one 
verse  as  that  1  Tim.  i.  15,  did  Mr.  Bilney ;  yea, 
one  sentence  can  comfort  the  heart,  as  that,  Isaiah 
Ivii.  15,  did  the  afflicted  conscience  of  one  that 
nothing  else  could  satisfy  ;  thereby  the  soul  is  car- 
ried up,  as  Mr.  Tilleman,  the  martyr,  was  in  his 
devotions,  so  that  he  saw  or  heard  nobody,  till  after 
long  search  and  great  noise,  his  persecutors  took 
him  up  from  his  knees.     The  heart  is  so  carried 


WANDERING    THOUGHTS.  189 

upwards  to  God,  that  all  the  world  looks  as  incon- 
siderable as  an  atom  at  that  time,  and  not  worth 
the  thinking  on  ;  and  is  entertained  with  that  sweet 
content,  that  it  cannot  wish  to  be  anywhere  else ; 
and  therefore  a  by- thought  is  as  unwelcome  as 
base  company  to  him  that  is  busy  with  nobles. 

Beg  therefore  of  God,  with  earnest  importunity, 
at  the  entrance  of  every  ordinance,  for  his  Holy 
Spirit ;  and  he  hath  said,  "he  will  give  his  Spirit  to 
them  that  ask  him."  Luke  xi.  13.  Say,  Lord,  if 
thy  Spirit  go  not  with  me,  let  me  not  go  further. 
For  as  the  intercession  of  Christ  is  absolutely 
necessary  for  your  acceptance,  so  the  intercession 
of  the  Holy  Ghost  is  necessary  for  your  assistance. 
The  Spirit  itself  also  making  intercession  for  us 
with  sighs  that  cannot  be  uttered.  Promise  your 
heavenly  Father  that  you  will  never  willingly  dis- 
oblige or  grieve  away  his  Spirit  again.  Art  thou 
dead  ;  cry,  "  Quicken  me,  and  I  will  call  upon  thy 
name."  Is  thy  heart  roving,  cry,  "  Unite  my  heart 
to  fear  thy  name."  Humbly  plead  his  promise, 
that  he  will  put  his  Spirit  and  fear  into  your  hearts, 
that  you  shall  never,  and  if  never,  then  not  in  his 
solemn  ordinance,  depart  from  him ;  and  observe 
the  gracious  gales  of  the   Spirit,  and  when   they 


190  A    REMEDY    FOR 

clash  not  with  the  rules  of  his  holy  word,  lay  hold 
on  them,  and  fall  to  duty.  It  is  best  rowing  below, 
when  the  wind  blows  fair  above.  When  thy  heart 
is  warm  and  in  tune,  then  do  thy  business  tho- 
roughly. And  beware  of  grieving  him  between 
times ;  let  there  be  a  coherence  between  prayer 
and  practice  ;  let  your  whole  life  be  of  a  piece,  lest 
he  withdraw  when  you  have  most  need  of  him. 
And  remember  that  to  grieve  the  Spirit  often,  is 
the  way  to  quench  the  Spirit,  and  to  quench  the 
Spirit  often  is  the  way  to  do  despite  to  the  Spirit. 
That  is  a  rare  expression,  "  If  ye  live  in  the  S})irit, 
let  us  also  walk  in  the  Spirit;"  Gal.  v.  25,  how 
far  is  this  phrase  from  general  apprehension  or 
feeling !  To  live  and  walk  by  the  conduct  and 
quickening  of  the  Holy  Ghost,  this  is  the  life  of  a 
saint.  And  then  he  that  walks  in  the  Spirit, 
"prays  also  in  the  Spirit,  and  watches  thereunto." 
Ephes.  vi.  18.  Whereby  those  fiery  darts  of  the 
devil,  that  would  conquer  the  strength  of  a  man, 
are  crushed  and  chased  away  by  the  strength  of  a 
God. 


WANDERING   THOUGHTS.  191 


SECT.  IV. 

BELIEVE    IN   THE    PRESENCE   OF   GOD. 

Believe  in  the  presence  of  God.  The  eye  of 
the  master  makes  the  scholar  busy.  If  his  eye  be 
off  the  scholar,  the  scholar's  eye  is  off  his  book.  "  I 
have  set  the  Lord  always  before  me ;  because  he 
is  at  my  right  hand,  I  shall  not  be  moved !"  Psalm 
xvi.  8,  else  your  hearts  will  be  moved,  and  re- 
moved too  upon  every  motion.  And  therefore 
faith,  which  doth  realize  invisible  things,  is  of 
great  use  in  holy  duty.  "  He  that  cometh  to  God, 
must  believe  that  he  is.  Heb.  xi.  6.  He  must  as 
fully  believe  that  God  is  present,  as  if  he  were 
visible  ;  that  thou  art  encompassed  and  involved  in 
the  presence  of  God.  If  thou  go  forward,  he  is 
there  ;  if  backward  thou  mayest  perceive  him  ;  on 
the  letlt  hand,  there  he  doth  work,  though  thou 
canst  not  behold  him ;  he  hides  himself  on  the 
right  hand,  that  thou  canst  not  see  him,  yet  he 
knoweth  the  way  that  thou  takest.  Job  xxiii,  9,  10. 
This  is  his  common  presence  ;  but  then  in  an  ordi- 


192  A    REMF.T^Y    FOR 

nance,  there  he  is  in  the  midst  of  his  people  ;  there 
he  looks  over  heaven  and  earth  as  nothing,  and  to 
this  man  he  looks,  that  is  poor  and  contrite,  and 
trembles  at  his  word  ;  and  therefore  when  you  pray, 
you  must  not  only  speak,  as  speaking  of  God, 
but  to  God.  It  is  slighting  a  prince  when  we  de- 
liver a  petition,  and  look  another  way  ;  we  bid  our 
children  look  at  us,  when  they  speak  to  us,  and  so 
should  we  at  God,  who  is  not  far  from  every  one  of 
us  in  his  ordinances.  There  he  is  with  his  host 
about  him;  and  though  he  is  above  us  to  determine 
whether  his  angels  are  employed  to  conduct  his 
word  to  us,  or  our  prayers  to  him,  yet  it  is  certain 
that  they  attend  the  great  JeJwvah,  and  never  more 
willingly  than  in  his  ordinances  ;  being  transported 
with  joy  at  a  sinner's  conversion  and  most  plea- 
santly feasting  on  our  penitential  tears. 

It  is  true,  God  is  always,  and  everywhere  with 
thee,  with  those  more  common  attributes  of  im- 
mensity, power  and  providence ;  but  in  his  wor- 
ship, there  he  is  also  present  by  his  grace,  mercy, 
holiness,  and  efficacy.*     His   common  presence 

*  Remember,  there  is  above  thee  a  heaving  ear,  a  seeing 
eye,  and  a  register-book,  wherein  all  thy  thoughts,  words, 


WANDERING   THOUGHTS.  193 

may  be  compared  to  the  sun  in  a  cloudy  day ;  it  is 
in  the  sky,  we  have  great  benefit  by  it,  we  should 
die  without  it ;  but  his  special  ordinance  presence, 
is  like  the  sun  breaking  out  of  a  cloud  in  a  summer 
morning,  that  discovers  atoms,  warms  our  bodies, 
and  refreshes  our  spirits.  Even  so  the  common 
presence  of  God  upholds  the  world ;  in  him  we 
live,  move,  and  have  our  being,  and  the  belief  that 
God  is  every  where  should  persuade  us  to  si7i  no- 
where. But  now  the  special  presence  of  God  in 
his  worship,  that  like  the  sun  breaking  out,  en- 
lightens the  mind,  warms  the  heart,  and  melts 
the  most  rocky  soul.  Hereby  God  doth,  as  it 
were,  shine  directly  upon  us  ;  so  that  to  trifle  or  sin 
before  him,  is  a  crime  intolerable.  The  name  of 
every  place,  where  God  is  rightly  worshipped  is 
Jehovah  Shammah,  the  Lord  is  there. 

Thy  closet,  the  Lord  is  there  between  thy  chair 
and  thee,  and  canst  thou  shift  from  him  1  thy  bed- 
chamber, the  Lord  is  there  between  thy  bed-side 
and  thee,  and  canst  thou  turn  from  him?  by  the 
fire-side  with  thy  family,  the  name  of  that  place  is 

and  actions  are  written,  and  thou  shalt  not  do  amiss.     A 
Rabbhi  to  his  scholar. 

17 


194  A   REMEDY  FOR 

Jehovah  Shammahj  and  wilt  thou  sleep  ?  In 
the  assembly,  the  Lord  is  there,  and  what  are 
the  persons  there,  in  comparison  of  him?  O 
therefore  hear  and  look  at  God,  and  pray  and  look 
at  God,  and  meditate  and  look  at  God,  sing  psalms 
and  still  look  at  God.  It  was  Hagar's  saying, 
"  have  I  also  here  looked  after  him  that  seeth  me  1 
And  she  called  the  name  of  the  Lord  that  spake  to 
her,  Thou  God  seest  me."  Gen.  xvi.  13.  0  call 
the  name  of  the  Lord  that  speaks  to  thee,  and  the 
Lord  to  whom  thou  speakest,  "thou  God  seest 
me."*  Keep  thy  eye  upon  him,  as  he  keeps  his 
eye  upon  thee ;  find  a  fairer  object,  and  gaze  and 
spare  not ;  but  while  there  is  none  in  heaven  or 
earth  desirable  like  him,  let  nothing  in  heaven  or 
earth  distract  thee  from  him.  The  lively  sense  of 
this  will  charm  the  heart  exceedingly,  and  we 
steal  from  duty  because  we  see  no  one  there.  It 
is  said,  "  a  king  that  sitteth  in  the  throne  of  judge- 
ment, scattereth  away  all  evil  with  his  eyes,"  Prov. 

*  God  looks  not  at  the  oratory  of  your  prayers,  how  ele- 
gant they  be,  nor  at  the  geometry  of  your  prayers,  how  long 
they  be,  nor  at  the  arithmetic  of  your  prayers,  how  many 
they  be,  nor  at  the  logic  of  your  prayers,  how  methodical  they 
be ;  but  the  sincerity  of  them  he  looks  at.  —  Brooks. 


WANDERING   THOUGHTS.  195 

XX.  8 ;  that  is,  his  very  countenance  should  read 
such  a  lecture  of  justice,  temperance,  chastity,  and 
piety,  that  every  spectator  should  fear  to  do  other- 
wise. 0  then,  how  should  the  presence  of  God  so 
enchant  the  soul  with  holiness,  goodness,  and 
sweetness  therein,  that  not  one  thought  could 
be  spared  from  so  lovely  an  object ! 

The  full  and  clear  vision,  and  fruition  of  this  pre- 
sence of  God  doth  so  eternally  ravish  and  content 
the  soul  in  heaven,  that  they  would  not  look  off  the 
the  face  of  God  for  a  thousand  worlds  ;  no,  though 
all  the  kings  of  the  earth  in  their  greatest  triumph, 
should  pass  by  the  heavenly  gates,  with  the  earth's 
utmost  glory  with  them,  a  glorified  soul  is  so  full 
of  the  presence  of  God,  that  it  would  not  spare  one 
minute's  look  to  see  it  all.  It  is  said  of  one  Tlieo- 
dorus,  a  martyr,  that  in  all  his  tortures  he  smiled, 
and  being  asked  his  reason,  answered  that  he  saw 
a  glorious  youth  wiping  the  sweat  off  his  face, 
whereby  he  was  infinitely  refreshed.  If  thou 
couldst  but  see  by  the  eye  of  faith,  the  blessed  face 
of  God  smiling  on  thee,  and  with  the  handkerchief 
of  his  love  wiping  thy  sweat  and  tears  away,  thy 
heart  would  be  glad,  and  thy  glory  rejoice,  and 
thou  wouldest  say,  Lord,  it  is  good,  yea,  it  is  best 


196  A   REMEDY  FOR 

for  me  to  be  here.  Go  not  willingly  from  him, 
without  a  sight  of  him  ;  JMoses  had  few  distractions 
when  he  saw  God  face  to  face.  The  actual  faith 
of  a  saint  engages  the  actual  presence  of  God. 
Drexelius  tells  us  of  a  vision  of  a  holy  man,  and 
behold  in  the  temple,  an  angel  at  every  man's 
elbow  that  was  at  prayer;  he  that  prayed  with 
malice  in  his  heart,  his  angel  wrote  his  petitions  in 
gall ;  he  that  prayed  coldly,  his  prayers  were  writ- 
ten in  the  water ;  he  that  prayed  with  distractions, 
his  suits  were  written  in  sand  ;  and  he  that  prayed 
in  faith,  his  angel  wrote  his  petitions  in  letters  of 
gold.  The  moral  whereof  at  least  is  good ;  if 
thou  wouldest  believe  that  every  word  spoken  by 
thee  or  to  thee,  is  written,  with  what  care  and  con- 
science wouldest  .thou  pray  and  hear?  And  be 
sure,  there  is  one  among  you  that  takes  notes  of  all, 
who  will  give  to  every  man  according  to  his  works, 
whom  to  see  and  feel  in  an  ordinance  will  release 
you  from  distractions. 


WANDERING   THOUGHTS.  197 

SECT.  V. 

LAY  A   LAW   UPON   YOUR  SENSES. 

Lay  a  law  upon  your  senses.  Beg  of  God  to 
sanctify  them ;  as  they  are  all  pensioners  to  Satan 
by  nature  and  agreement,  so  bring  them  all  into 
covenant  with  God,  that  ye  may  be  sanctified  in 
soul,  body,  and  spirit.  Give  them  to  him,  use 
them  for  him.  It  is  said,  "  The  fool's  eyes  are  in 
the  ends  of  the  earth."  Prov.  xvii.  24.  Any  new 
face  that  comes  in,  any  strange  garb,  any  noise 
about,  every  head  that  moves,  every  leaf  that  stirs, 
commands  the  eyes  and  heart  of  a  fool,  but  "  Let 
thy  eyes  look  straight  on,  and  let  thine  eye-lids 
look  straight  before  thee."  Prov.  iv.  25.  Compose 
thy  eyes  in  that  devout  and  heavenly  posture,  that 
whatever  falls  out,  thou  may  est  keep  to  thy  busi- 
ness without  wavering.  For  the  heart  is  used  "  to 
walk  after  the  eye,"  Job  xxxi.  7,  to  the  undoing 
of  the  soul. 

It  is  a  precept  among  the  Rabbins,  that  if  a  Jew 
be  at  prayer,  though  a  serpent  come  and  bite  him, 
yet  he  must  not  stir  till  he  hath  done  his  duty. 
17* 


198  A   REMEDY   FOR 

Satan,  that  old  serpent,  will  be  nibbling  at  thy  heel 
with  one  vain  suggestion  or  other ;  but  go  thou 
through  with  thy  business,  and  let  God  alone  with 
him. 

In  prayer  then,  fix  thy  eyes  heavenward,  and  let 
nothing  divert  them,  till  the  prayer  be  done.  This 
will  show  that  thou  wouldest  lift  thy  heart  thither, 
if  thou  couldest,  and  will  prevent  many  an  imper- 
tinent distraction  that  comes  in  by  the  eye.  If 
any  deride  thee  for  this,  doubt  thou  not  of  good 
company.  "Unto  thee  do  I  lift  up  my  eyes,  0  thou 
that  dwellest  in  the  heavens."  Psalm  cxxiii.  1. 
Let  your  ears  be  shut  to  every  thing  besides  your 
work.  And  the  lifting  up  your  craving  hands,  will 
not  be  unprofitable  to  this  end ;  for  you  will  find 
them  to  flag  when  the  heart  flies  off*  from  its  busi- 
ness, whereby  you  may  be  advertised  to  come  in 
again.  "  Let  us  lift  up  our  hearts  with  our  hands 
unto  God  in  the  heavens."  Lam.  iii.  41.  And  let 
your  prayers  be  vocal,  if  it  may  be,  for  the  voice 
both  helps  to  fix  the  thoughts  and  raise  the  aflec* 
tions,  the  want  whereof  we  discern  in  meditation. 

In  hearing  of  God's  word,  let  the  eye  be  chained 
to  the  preacher  with  the  greatest  attention  and 
reverence  ;  as  if  you  saw  an  angel  in  the  pulpit,  or 


WANDERING   THOUGHTS.  199 

Christ  himself.  And  beware,  lest  your  needless 
compliments  to  men  be  interrupted  as  a  neglect  of 
God.  It  is  small  manners  to  be  complimenting 
the  king's  servants  in  his  presence  chamber,  till 
you  have  done  your  homage  to  the  king.  Do  your 
work  with  God  ;  it  is  time  enough  to  perform  your 
civilities  to  men,  when  that  is  done.  Look  then 
to  God ;  from  him  is  thy  expectation,  with  him  is 
thy  business.  "  The  eyes  of  all  them  that  were  in 
the  synagogue,  were  fastened  on  him."  Luke  iv. 
20.  And  therein,  also,  let  your  ears  be  only  open 
heavenward.  Lord !  to  deal  with  thee  I  am 
come,  and  thou  shalt  have  all,  both  my  soul  and 
my  body. 

And  here  I  cannot  but  digress  a  little,  but  it  is 
to  cure  a  more  criminal  digression,  which  is  that 
frequent  abuse  of  whispering,  and  talking  to  one 
another  in  the  service  of  God,  which,  except  it  be 
upon  such  instant  indispensable  business,  a&  can- 
not be  ordered  before  or  after  the  ordinance,  is 
a  sin  in  a  high  degree  ;   and  that     , 

1.  Because  it  brings  a  guilt  and  distraction 
upon  two  persons  at  once.  If  a  vain  thought  there 
be  so  evil  as  you  have  heard,  how  criminal  then  is 
this,  that  involves  you  both,  yea  perhaps  occasions 


200  A  REMEDY   FOR 

sions  a  distraction  to  twenty  more  that  observe 
you?  And  the  guilt  of  all  their  vain  thoughts 
on  that  occasion  will  be  charged  on  your  account 
according  to  the  equity  of  that  law.    Exod.  xxi.  23. 

2.  Because  this  hath  more  of  affront  in  it. 
Thy  heart  testifies  to  God's  face,  that  thou  dost 
despise  his  presence.  Who  but  an  impudent 
renegade  would,  while  the  king  is  laying  down 
terms  of  mercy  and  honour  to  him,  be  talking  and 
laughing  with  his  companions  at  some  uncouth 
courtier  that  comes  in  ?  And  who  but  a  practical 
atheist  shall  be  whispering  with  his  neighbour 
about  any  thing,  while  the  king  of  heaven  and 
earth  is  treating  with  him  about  eternity?  You 
hold  it  no  piece  of  good  manners,  while  any  man 
is  speaking  to  you,  especially  if  he  be  your  supe- 
rior, to  neglect  him  so  far,  as  to  turn  from  him  to 
discourse  w4th  another  ;  nay,  if  the  most  necessary 
business  call  you  away,  you  apologize  for  your 
absence,  and  crave  pardon ;  and  shall  you  dare, 
while  your  Maker  is  in  conference  with  you,  to 
confront  him  with  an  open  parley  with  others  ? 
This  is  a  high  affront,  if  you  consider  it  well. 

3.  This  hath  more  offence  in  it.  An  offence 
to  the  preacher,  that  hath  taken  much  pains  to 


WANDERING   THOUGHTS.  201 

prepare  that,  which  you  will  not  take  pains  to  hear, 
or  else  imply,  it  is  not  worth  the  hearing.  An 
offence  to  the  congregation  that  sees  it,  who  must 

DO  ' 

needs,  if  they  fear  God,  be  troubled  at  so  public  a 
fault.  An  offence  to  the  angels,  that,  while  they 
stoop  down  to  look  into  the  mysteries  opened  in 
the  church,  see  you  slight  them  so  openly.  An 
offence  to  your  own  souls,  that  perhaps  miss  in 
that  moment  of  what  would  most  have  done  them 
good.  O  therefore,  christian  reader!  mourn  for 
thy  misbehaviour  in  this  way,  and  amend  it  for 
time  to  come,  lest  God  refuse  to  treat  with  thee, 
that  triflest  thus  in  thy  treating  with  him.  Re- 
member, it  is  work  enough  for  a  poor  man,  to 
converse  with  a  great  God.  He  needs  no  other 
business  to  fill  his  hands. 

And  then  in  meditation  you  m.ust  also  compose 
your  senses.  There  shut  your  eye  and  ear,  and 
sequester  yourself  wholly  to  the  contemplation  of 
things  invisible.  The  least  sight  or  sound  will 
here  distract :  any  thing,  however  trifling,  will  throw 
us  off  the  hinges  in  this  duty.  Indeed  it  is  said  of 
Isaac,  "  Xhat  he  went  forth  in  the  field  in  the 
evening-tide  to  meditate."  Gen.  xxiv.  63.     And 


202  A  REMEDY  FOR 

in  that  kind  of  meditation,  where  the  rise  and  subject 
matter  is  sensible,  there  the  senses  must  be  active 
and  busy  :  but  I  think,  in  other  cases,  the  outward 
senses  may  stand  aside,  and  let  the  soul  alone 
without  them ;  we  are  never  more  sensible  than 
when  we  use  no  outward  sense  at  all. 

And  lastly,  in  communicaiing  at  the  Lord's 
table,  fix  both  your  eyes  on  the  sacred  elements, 
until  the  eye  has  affected  the  heart  to  feel  what 
Christ  felt,  to  die  in  his  death ;  and  looking  on  him 
whom  you  have  pierced,  you  mourn  for  him  with 
a  superlative  sorrow;  and  then  look  at  those 
sacred  signs  with  an  eye  of  faith,  till  virtue  come 
from  that  brazen  serpent  to  cure  your  sin-stung 
soul.  Look  yet  again,  till  thy  heart  be  inflamed 
with  love  to  him,  till  he  cry  in  heaven  :  "  Thou 
hast  ravished  my  heart,  my  sister,  my  love,  thou 
hast  ravished  my  heart  with  one  of  thy  eyes,  with 
the  chain  about  thy  neck."  Cant.  iv.  9.  He  that 
spends  his  eye  there  to  observe  his  neighbours, 
and  to  criticise  upon  their  gestures,  hath  little  to 
do,  and  less  to  get  in  that  sacred  ordinance.  And 
then  lay  a  law  upon  thine  ear,  and  taste  and  touch, 
for  most  of  the  senses  are  gratified  and  useful  in 
this  ordinance ;     that  nothing  may  interrupt  thy 


WANDERING  THOUGHTS.  203 

communion  with  Jesus  Christ  at  that  time.  For 
there  the  utmost  strength  ot'  body  and  soul  are 
scarce  enough  to  gain,  and  feel,  and  do,  what  is 
there  to  be  gained,  and  felt,  and  done. 

And  in  general,  be  not  treacherous  to  yourselves. 
Satan  without  you  can  do  no  great  matters  within 
you ;  your  senses  you  can  command,  your  hearts 
not  so  well.  Be  faithful  in  what  ye  can,  else  if 
you  could  order  your  very  hearts,  you  would  not. 
He  that  will  not  do  what  he  can,  would  much  less 
do  what  he  cannot. 


SECT.  VI. 

REFLECTION  AND   EJACULATION. 

The  sixth  cure  of  these  distractions  is,  a  watch- 
ful reflection  of  the  soul  upon  itself,  and  ejaculation 
unto  God.  It  is  said,  "  a  wise  man's  heart  is  at  his 
right  hand,  but  a  fool's  heart  is  at  his  left." 
Eccles.  X.  2.  Is  not  this  the  meaning  of  it,  that  a 
wise  good  man  hath  his  heart  ready,  it  can  speedily 
serve  him,  instantly  recoil  upon  himself;  but  a 
wicked  foolish  man's  heart  is  awkward  and  unskil- 


204  A   REMEDY    FOR 

ful,  a  left-hand  heart,  unwieldy  and  unready  for 
any  good  work.  O  get  then  a  dexterousness 
of  heart  to  bolt  in,  and  break  the  sinful  knot 
of  your  vain  imaginations  —  that  a  distraction 
may  not  sit  so  long  on  the  heart,  that  it  hatch 
and  breed  yet  more  of  the  kind,  and  so  swal- 
low you  up  in  condemnation.  It  is  said,  "  When 
the  fowls  came  down  upon  the  carcases,  Abra- 
ham drove  them  away,"  Gen.  xv,  11;  not 
when  they  were  sitting  or  feeding  upon  the 
carcases,  but  as  soon  as  ever  they  alighted ;  we 
must  not  give  place  to  them  for  a  moment.  Mr. 
Dodd  adviseth  us  to  ask  ourselves  often  these  two 
questions  :  .1.  What  am  I?  2.  What  am  I  doing? 
We  are  well,  if  we  can  well  answer  these  two 
questions.  If  thou  canst  answer,  "  I  am  a  child  of 
God,"  and  "  I  am  doing  God's  will,"  it  will  stand 
thee  in  more  stead  than  if  thou  couldest  answer  all 
the  questions  in  Aquinas.  We  read  that  in  the 
building  of  God's  house,  "  every  one,  with  one  of 
his  hands,  wrought  in  the  work,  and  with  the  other 
hand  held  a  weapon ;"  Neh.  iv.  27 ;  work  and 
watch,  work  and  fight  was  the  employment  of 
them.  And  he  that  will  edify  in  God's  house  yet, 
must  do  the  same ;    hear  and  watch,  and  watch 


I 


WANDERING  THOUGHTS.      .  205 

and  pray,  and  fight  and  struggle,  and  pray  still. 
This  hill  we  climb  inch  by  inch :  one  may  tumble 
into  hell,  but  the  strait  gate  must  be  striven  at. 
Let  conscience  then  perform  its  part,  and  speedily 
glance  into  the  heart  with  all  fidelity.  Abraham's 
fowls  came  without  sending  for,  and  yet  would  not 
go  away  without  driving.  You  cannot  hinder  a 
thief  from  coming  near  the  house,  but  you  -may 
from  quartering  with  you,  at  least  with  any  quiet 
and  approbation. 

And  it  is  good  to  cast  off  these  wandering 
thoughts  with  an  ejaculation  to  God,  else  the  des- 
truction of  one  will  prove  the  generation  of  another. 
When  Satan  casts  in  his  injaculations,  lift  you 
up  your  ejaculations.  This  will  engage  divine 
strength,  and  make  God  your  friend.  Do  as  the 
Ephesians,  when  they  thought  Alexander  would 
speak  evil  of  Diana,  "  they  cried.  Great  is  Diana 
of  the  Ephesians."  Acts  xix.  34.  So  when  these 
are  injected,  then  breathe  forth  some  heavenly 
ejaculations,  so  will  you  cross  the  tempter,  and 
instead  of  losing,  gain.*     Send  up  thy  prayer  in  a 

*  Cry  unto  God,  Lord,  wilt  thou  suffer  thy  slave  to  abuse 
thy  child  before  thy  face,  while  he  is  on  his  knees  for  a 
blessing  ?  —  Dr.  Harrison, 

18 


206  A  REMEDY  FOR 

parenthesis,  like  that,  "  Turn  away  mine  eyes  from 
beholding  vanity,  and  quicken  me  in  thy  way  — 
Forsake  me  not,  0  God,  my  strength  —  And  take 
not  thy  Holy  Spirit  from  me  —  Awake,  O  north 
wind,  and  come  thou  south,  blow  upon  my  garden." 
These  darting  desires  sent  up  with  faith,  will 
weaken  the  habits  of  corruption,  and  affright  Satan 
from  his  suggestions.  This  resisting  the  devil 
will  make  him  flee  from  you  :  as  the  golden  spikes 
were  set  on  the  temple  to  keep  the  fowls  from 
thence,  so  will  these,  being  conscientiously  used, 
keep  off  vain  thoughts  from  lodging  upon  j^our 
sacrifices.  Up  therefore  and  stir  up  thyself,  by 
this  means  to  save  thy  sacrifice  from  being  de- 
voured, and  thy  soul  polluted.  Alas  !  we  are  daily 
told,  and  we  feel  it,  that  the  heart  is  deceitful 
above  all  things ;  if  a  wary  eye  be  not  kept  over 
it,  you  will  find  it  sometimes  in  the  bed  of  lust, 
sometimes  on  the  pinnacle  of  honour,  and  often 
digging  in  the  world,  and  yet  salve  up  all  with  an 
"I  thank  God,  I  am  not  as  other  men  are."  If 
ever  you  be  rid  of  these  guests,  you  must  do  as 
good  Barnabas  advised  the  christians  at  Antioch, 
"with  full  purpose  of  heart  to  cleave  unto  the 
Lord."  Acts  xi.  23.   There  must  be  heart,  purpose 


WANDERING  THOUGHTS.  207 

of  heart,  full  purpose  of  heart,  and  then  you  will 
cleave  unto  the  Lord. 

Object.  But  I  am  suddenly  fallen  from  God, 
before  1  was  aware,*  and  when  I  see  it,  and  resolve 
anew,  yet  ere  five  sentences  be  past  I  am  gone 
again. 

Jlnsw.  This  shows  the  sad  corruption  of  our 
nature,  and  should  therefore  humble  us ;  and  this 
argues  also  the  contracted  ill  disposition  of  the 
soul ;  when  a  disease  hath  such  revivals  and  re- 
turns, it  speaks  that  it  is  too  deeply  rooted,  yet  in 
this  case  you  must  not  give  up,  nor  lay  down  your 
watchfulness ;  you  must  not  compound  with  sin, 
because  it  is  hard  to  sue  out  an  ejection^  no  peace 
must  be  made  with  Amalek  for  ever.  If  the  devil 
and  your  unregenerate  part  be  unwearied  in  their 
assault  against  you,  you  must  be  unwearied  in 
your  resistance,  and  die  in  self  defence.  And  you 
will  find,  as  use  and  custom  have  strengthened 
these   temptations,   so   an   use   of  reflection    and 

+  Neh.  iv.  11.     "And  our  adversaries  said,  They  shall 
not  know,  neither  see,  till  we  come  in  the  midst  among 

them and  cause  the  work  to  cease."  Thus  Satan  says, 

and  on  this  principle  he  acts. 


208  A    REMEDY  FOR 

strenuous  opposition,  will  at  length  weaken,  and  at 
last  extinguish  them. 


SECT.  VII. 

STRENGTH   OF   GRACE. 

The  last  and  great  cure  of  distractions  is 
strength  of  grace.  As  no  props  without  will  keep 
the  ship  steady,  except  there  be  a  store  of  ballast 
within,  so  no  external  helps  will  establish  your 
hearts  against  these  wanderings,  without  grace, 
yea,  strong  grace  within.  "  It  is  a  good  thing  that 
the  heart  be  established  with  grace."  Heb.  xiii. 
19,  for, 

1.  The  more  sanctifying  grace  you  have,  the 
more  mortified  will  you  heart  be  unto  the  world, 
and  the  flesh,  the  great  disturbers  of  divine  service. 
The  fairest  landscape  shown  to  a  dead  man  moves 
him  not  at  all.  A  heart  dead  to  the  world,  is  not 
removed  from  God  with  every  trifle  of  the  world. 
"  While  we  look  not  at  the  things  that  are  seen, 
but  at  things  that  are  not  seen."  2  Cor.  iv.  18. 
Things  visible  are  not  worth  looking  at,  especially 


WANDERING   THOUGHTS.  209 

when  things  invisible  are  in  place.  What  is  a 
temporal  house,  or  land,  or  children  to  me,  that 
see,  and  am  labouring  for  an  eternal  and  glorious 
house  and  state?  Alas!  what  taste  is  there  in 
these  rotten  things  ? 

2.  The  more  grace,  the  clearer  will  be  your  eye  of 
faith,  to  behold  the  majesty  of  God,*  with  whom 
you  have  to  do,  and  the  reality  of  the  things  about 
which  you  treat ;  for  "  faith  is  the  evidence  of 
things  not  seen,"  and  makes  the  soul  as  real  as  the 
body,  and  heaven  as  real  as  the  world,  and  the  day 
of  judgement  as  real  as  the  present  day  :  and  how 
undistractedly  would  a  man  pray,  that  saw  the 
earth  in  flames,  or  himself  dropping  into  another 
world  ? 

3.  The  more  grace,  the  more  tender  will  be 
your  conscience,  and  the  sooner  smart,  and  more 
oppose  these  -enormities ;  the  tender  eye  cannot 
bear  what  the  harder  hand  can.  A  distraction  in 
a  duty  more  troubles  a  tender  conscience,  than  the 
total  omission  of  it  doth  another.  A  little  sin,  is 
no  little  sin,  where  there  is  a  great  deal  of  grace. 

*  Psalm  xlviii.  9.    "  We  have  thought  of  thy  loving  kind- 
ness, O  God,  in  the  midst  of  thy  temple."     These  are  the 
thoughts  of  such  as  see  by  the  eye  of  faith. 
18* 


210  A   REMEDY   FOR 

O  keep  your  conscience  tender,  with  all  the  care 
and  skill  you  can  employ.  A  little  wedge  makes 
way  for  a  greater,  and  a  little  thief  can  let  a  greater 
in.  Blessed  is  the  man  that  feareth  alway,  and  he 
that  hath  a  soft  heart  is  always  hard  to  sin. 

4.  The  more  grace,  the  more  affections  to 
things  above ;  "  set  your  affections  on  things 
above,"  Col.  iii.  2,  and  where  there  is  much  affec- 
tion, there  is  little  distraction.  A  heavenly  mind 
is  all  in  all.  Isaiah  xxvi.  8,  9.  When  the  desire 
of  the  soul  is  to  the  remembrance  of  God,  when 
with  thy  whole  soul  thou  hast  desired  him  in  the 
night,  then  with  thy  spirit  ivithin  thee,  thou  wilt 
seek  him  early.*  He  that  hath  his  usual  con- 
versation in  heaven,  will  not  easily  have  his  heart 
from  thence  in  prayer.  It  is  a  clear  case,  where 
the  treasure  is,  there  will  the  heart  be  also.  A 
mind  above,  will  not  so  easily  have  thoughts 
below.  Where  is  the  man  who  can  say,  "  My 
soul  breaketh  for  the  longing  it  hath  to  thy  judge- 
ments at  all  times."    Psalm  cxix.  20.     He  whose 

*  If  a  man  have  store  of  gold  and  silver  in  his  pocket,  and 
but  a  few  fartliings,  he  will  bring  out  gold  more  readily  than 
farthings  ;  so  when  there  is  much  grace,  much  of  heaven  in 
th3  soul,  your  thoughts  will  savour  of  that.—  Ccbbett. 


WANDERING   THOUGHTS.  211 

heart  longs  for  the  presence  of  God,  will  break  his 
heart  when  he  slips  from  him  :  and  he  that  cries, 
O  when  shall  I  come  and  appear  before  God  ?  will 
not  privately  wish,  When  shall  I  have  done,  and 
take  leave  of  him? 

5.  The  more  grace,  the  more  disposed  frame 
ivill  the  heart  he  in,  for  the  service  of  God.  And  it 
is  indisposition  to  an  ordinance,  that  lets  in  dis- 
tractions there  ;  as  an  instrument  out  of  tune  hath 
divers  jaring  strings,  and  still  one  or  other  slips 
and  spoils  the  melody ;  a  distraction  is  a  string 
slipt  that  spoils  the  music,  a  tuned  and  disposed 
heart  would  prevent  it  much.  The  flock  of  sheep 
that  is  indisposed  and  unwilling  to  drive,  start  out 
of  the  way  into  every  lane's  end  ;  one  this  way, 
and  another  that ;  and  just  so  it  is  with  an  unwil- 
ling heart,  one  thought  starts  this  way  and  another 
that,  and  it  requires  skill  to  drive  them  forward.  0 
but  a  willing  heart,  a  heart  prepared  and  ready  to 
every  good  work,  flies  upward,  and  delights  itself 
in  the  Lord  ;  "  the  law  of  God  is  in  his  heart,  none 
of  his  steps  shall  slide."     Psalm  xxxvii.  31. 

6.  The  more  grace,  the  more  sinritual  and 
invisible  sins  are  observed  and  resisted.  Small 
grace  discerns  and  mortifies  the  filthiness  of  the 


212  A   REMEDY   FOR 

flesh ;  but  strong  grace  sees  and  hates  the  fihhi- 
ness  of  the  spirit,  and  so  perfects  holiness  in  the 
fear  of  God.  Gross  sins  are  left  at  first,  but  more 
refined  sins,  spiritual  wickedness  in  heavenly  em- 
ployments ;  these  are  work  for  riper  grace  after- 
wards. Hence  the  strong  christian  can  with  ease 
avoid  oppression,  cruelty,  uncleanness,  drunkenness, 
and  the  like ;  but  the  weak  christian  hardly  con- 
quers spiritual  pride,  passion,  unbelief,  distractions, 
and  such  like  ;  a  little  mote  more  troubles  the  eye, 
than  much  dirt  molests  the  hand  ;  so  a  holy,  tender 
heart  is  more  troubled  with  these  undiscerned  sins, 
than  another  man  with  greater  crimes. 

7.  The  more  grace,  the  stronger  resolutions 
you  will  put  on  against  them ;  and  resolution 
breaks  the  heart  of  them.  The  poor  countryman 
going  to  his  market,  at  every  door  in  town  almost 
there  is  a  snare  laid  for  him ;  here  one  calls  him 
in,  and  there  another ;  but  he  resolved  in  the 
morning  not  to  spend  a  penny,  and  thereby  he 
breaks  through  and  avoids  them  all.  Alas !  his 
whole  week's  earnings  had  gone  at  once,  and  he 
should  have  had  nothing  but  repentance  to  feed  on 
the  week  following.  Even  so,  when  (hou  comest 
into  a  holy  ordinance,  the  soul's  market,  where 


WANDERING  THOUGHTS.  213 

the  soul  hath  much  business  ;  here  one  thought 
stands  and  beckons,  and  there  lies  another,  and  at 
the  door  of  every  verse  and  sentence,  a  suggestion 
stands ;  but  if  thou  hast  firmly  resolved  at  the 
beginning  of  the  duty,  by  God's  grace,  I  will  not 
stir  from  my  God,  from  my  work  one  tittle,  thou 
wilt  not  heed  nor  exchange  a  word  with  these  vain 
follies  ;  for  alas  !  if  thou  shouldest,  the  whole  gain 
of  thy  duty  would  be  eaten  up,  and  the  end  of  thy 
duty  would  be  the  beginning  of  thy  grief. 

8.  The  more  grace,  the  more  business  you  will 
find  you  have  to  do  iviih  God  in  his  ordinances ; 
little  grace  hath  little  to  do,  and  much  grace  hath 
much  to  do ;  he  hath  always  business  with  God, 
special  earnest  business.  "  One  thing  have  I 
desired  of  the  Lord,  that  I  may  dwell  in  the  house 
of  the  Lord,"  —  and  why  ?  "  to  behold  the  beauty 
of  the  Lord,  and  to  enquire  in  his  temple."  Psalm 
xxvii.  4.  O,  I  have  somewhat  to  enquire  after,  I 
am  to  do  something  by  this  duty,  and  therefore 
cannot  trifle.  He  that  comes  to  visit  a  friend  in  a 
compliment,  talks,  walks,  trifles,  and  goes  home 
again  ;  but  he  that  comes  upon  business  is  full  of 
it.  He  is  like  Abraham's  honest  and  faithful  ser- 
vant ;   "  and  there  was  meat  set  before  him  to  eat, 


214  A   REMEDY  FOR 

but  he  said  I  will  not  eat  till  I  have  told  mine 
errand."  Gen.  xxiv.  33.  I  have  great  business 
with  the  Lord,  about  the  church,  and  about  my 
soul,  and  I  will  not  eat,  nor  talk,  nor  think,  nor 
trifle,  about  any  thing,  till  I  have  told  mine  errand, 
or  heard  my  Maker's  errand  unto  me  ;  and  for  this 
end,  it  is  a  rare  thing  to  carry  somewhat  always 
on  the  spirit  to  spread  before  God,  a  heart  full  of 
some  needful  request,  or  matter  whereof  to  treat 
with  God.  "  My  heart  is  inditing  a  good  matter," 
and  then  "  my  tongue  shall  be  like  the  pen  of  a 
ready  writer."  Psalm  xlv,  1.  0  then  I  shall  go 
merrily  on  in  his  service,  when  I  have  matter  pre- 
pared in  my  heart.  And  indeed,  as  the  mariner 
sees  more  new  stars  the  further  he  sails,  he  loseth 
the  sight  of  the  old  ones,  and  discovers  new ;  so 
the  growing  christian,  the  further  he  sails  in  re- 
ligion, discovers  new  wants  ;  new  scriptures  affect 
him,  new  trials  afflict  him,  new  business  he  finds 
with  God,  and  forgetting  those  things  that  are 
behind,  he  reacheth  after  those  things  that  are  be- 
fore, and  so  finds  every  day  new  business  with  the 
Lord  his  God  ;  and  he  that  is  busy  trifles  not ;  the 
more  business,  the  less  distractions.  And  there- 
fore be  advised  all  ye  that  intend  for  heaven,  to 


WANDERING   THOUGHTS.  215 

get  more  grace.  It  is  as  much  your  duty  to  get 
the  second  grace,  as  it  was  your  duty  to  get  the 
first  grace ;  and  as  the  want  of  this  would  damn 
you,  so  a  want  in  that  will  displease  God,  and  that 
is  as  bad. 

Quest.  But  how  should  a  poor  weak  christian 
get  strong  grace  ?  If  I  can  get  any  grace  it  is 
well  for  me,  a  little  grace  is  much  for  him  that  had 
none  at  all. 

Answ.  Though  thou  art  a  poor  weak  christian, 
yet  that  strong  and  blessed  God,  whose  thou  art, 
"  gives  power  to  the  faint,  and  to  them  that  have 
no  might  he  increaseth  strength."  Isaiah  xl.  29. 
And  though  it  is  well  for  thee  to  have  any  grace, 
yet  it  is  better  for  thee  to  have  more  ;  few  people 
are  contented  with  merely  living,  but  they  would 
live  well  and  comfortably,  they  would  be  healthful 
and  plentiful ;  and  will  a  little  only  of  grace  serve 
thy  turn?  And  though  a  little  grace  be  well  for 
him  that  had  none,  yet  it  is  not  well  for  him  that 
hath  such  means  and  motives  for  much  grace,  as 
thou  hast.  And  therefore  I  renew  my  counsel,  if 
ever  you  would  attend  upon  God  or  enjoy  him 
hereafter  without  distraction,  strive  for  stronger 
grace  ;   and  to  obtain  it, 


216  A  REMEDY  FOR 

1.  You  must  be  upright  and  humble.  Upright, 
for  "  he  that  hath  clean  hands  shall  be  stronger 
and  stronger."  Job  xvii.  9.  The  healthy  child 
grows  ;  the  child  painted  on  the  wall  thrives  not ; 
so  the  sincere  christian,  though  he  feel  it  not, 
makes  progress,  and  goes  from  strength  to 
strength  ;  but  the  hypocrite  never  grew,  for  he 
never  had  a  root.  And  humble  you  must  be  ;  the 
humble  vallies  grow ;  God  never  thinks  he  lays 
out  too  much  upon  a  humble  heart. 

2.  You  must  manage  the  means  of  growth  with 
your  whole  strength.  Attend  upon  the  most  edify- 
ing ministry,  read  the  most  profitable  books,  con- 
sort with  the  most  lively  growing  christians,  and 
particularly  be  frequent  in  the  trial  of  the  state  of 
your  soul.  Each  week,  if  possible,  call  yourselves 
to  some  account,  and  strive  to  discern  a  weekly 
growth  ;  but  if  you  cannot,  desist  not  from  that 
work,  but  try  again ;  single  out  some  special 
grace,  or  duty,  to  thrive  in  next  week ;  as  for  ex- 
ample, the  grace  of  patience,  saving  knowledge, 
the  duty  of  a  husband,  parent,  or  child.  And  still 
be  trying  ;  you  will  find  one  time  or  other,  what 
will  fully  pay  you  for  your  labour ;  only  observe, 
he  that  thrives  in  the  world  takes  pains  and  care ; 


WANDERING    THOUGHTS.  217 

and  so  in  grace,  he  that  will  grow,  must  strive  and 
labour  for  it.  A  little  grace  is  worth  a  great  deal 
of  pains. 

And  thus  ypu  have  the  eighth  point :  to  wit,  the 
cure  of  distractions,  if  you  will  apply  it ;  but  to 
what  end  are  rules,  unless  you  will  be  ruled  by 
them?  These  helps  cannot  help  you,  except  you 
now  faithfully  put  them  in  practice.  The  antidote 
cures  not  in  possession,  but  when'  applied  to  the 
disease.  And  your  charge  be  it,  if  these  do  you 
no  good.  Review  them,  then,  and  resolve  by 
divine  grace  to  practice  them  every  one,  and  the 
Lord  of  heaven  give  his  blessing. 


Id 


218  A   REMEDY   FOR 


CHAPTER  IX. 

ENCOURAGEMENT    UNDER  THE   BURDEN   OF  DIS- 
TRACTIONS. 

SECTION  I. 

DISTRACTIONS    ARE    CONSISTENT    WITH    GRACE. 

But  lest  any  honest  christian  should  by  his  fre- 
quent distractions  be  discouraged  from  his  duties, 
or  in  his  duties  ;  I  shall,  in  the  ninth  place  endea- 
vour to  prevent  such  a  temptation  by  laying  down 
some  encouragements  for  those  that  groan  under 
the  burden  of  distractions.  And  I  here  assert  two 
things. 

1.  That  these  distractions  should  not  drive  you 
from  your  duties.  You  have  been  thinking,  per- 
haps, it  were  better  my  service  were  undone,  than 
done  so  confusedly  ;  and  our  false  hearts  are 
secretly  prone  to  accept  any  occasion  to  lay  down 


WANDERING   THOUGHTS.  219 

our  work  ;  but  believe  not  the  devil's  false  divinity; 
he  takes  on  him  to  be  tender,  lest  God's  name  be 
taken  in  vain,  but  this  is  to  ensnare  you  the  more  ; 
but  in  this  sense  obedience  is  better  than  sacrifice  ; 
thy  obedience  to  his  command  is  more  pleasing 
to  him  than  thy  torn  sacrifice.  And  then  it  is  a 
known  case,  that  the  omission  of  a  duty  will  never 
fit  one  for  a  duty  better.  Luther''s  saying  herein 
was.  The  more  I  neglect,  the  more  unfit  I  am. 
Indeed,  some  ground  will  mend  by  lying  still,  but 
that  is  better  ground  than  is  in  fallen  man's  heart. 
Our's  is  the  ground  that  must  be  stirred,  and 
manured,  and  quickened,  and  then  some  fruit  will 
come.  As  one  sin  fits  the  heart  for  another,  so 
one  duty  fits  the  soul  for  another.  However,  it  is 
better  to  serve  thy  master  with  a  trembhng  hand 
than  not  at  all ;  and  our  Father  takes  well  a  well- 
intended  work,  though  it  be  unwillingly  marred  in 
the  making. 

2.  These  distractions  should  not  wholly  (lis- 
courage  you  in  the  iierformance  of  your  duties. 
Displease  you  they  must,  discourage  you  they 
must  not.  Our  good  master  would  not  have  us 
draw  heavily  in  his  service.  It  is  prophesied, 
"  they  shall  sing  in  the  ways  of  the  Lord."    Psalm 


220  A   REMEDY   FOR 

cxxxviii.  5.  This  is  a  sweet  hearing.  God's 
work  goes  on  best,  when  we  sing  at  it.  All  the 
infirmities  of  a  christian  laid  together  should  not 
discourage  him  in  his  duty.  iVnd  for  your  support, 
I  lay  down  these  encouragements. 

1.  Distractions  are  consistent  with  grace.  Grace 
may  live  with  them,  but  not  be  lively  long  with 
them.  They  are  like  the  blue  and  yellow  weeds, 
that  grow  with  the  best  corn  that  is.  Grace  may 
live  with  them,  though  it  can  never  agree  with 
them ;  and  therefore  conclude  not  against  thyself. 
Oh !  I  have  no  grace,  I  am  so  pestered  with  these 
things ;  surely  no  child  of  God  hath  such  a  heart. 
For  this  is  an  epidemic  distemper;  wherever  the 
hand  of  God  hath  sown  good  seed,  the  enemy  hath 
scattered  these  tares  amongst  it.  Indeed  there  is 
no  sin  so  crimson,  that  is  absolutely  inconsistent 
with  grace,  abate  but  that  most  awful  one,  the  sin 
against  the  Holy  Ghost.  Let  no  profane  heart 
make  use  hereof  to  encourage  them  in  their  sins  :  a 
profane  heart,  I  say,  for  a  gracious  heart  is  of 
another  temper.  Alas  !  the  worst  of  sins  do  some- 
times peep  into  the  best  men's  hearts,  yea,  may 
creep  into  them  and  lodge  in  them  for  a  season. 
How  much  more  may  a  sudden  thought  break  in, 


WANDERING  THOUGHTS.  221 

which,  Hke  lightning,  springs  into  the  heart,  with- 
out any  warning?  Do  not  therefore  cry  out,  when 
this  or  any  other  corruption  steals  into  your  hearts, 
I  am  a  lost  man ;  this  cannot  consist  with  grace ; 
but  this  should  not  consist  with  grace.  The  for- 
mer conclusion  being  made,  dejects  the  spirits ; 
but  the  latter  whets  the  spirit  to  amendment.  It 
was  foolishly  done  of  Dinah  "  to  rove  about  to  see 
the  daughters  of  the  land,"  Gen.  xxxiv.  1  ;  it  was 
not  done  like  Jacob's  daughter ;  but  this  was  no 
argument  for  her  to  conclude,  0, 1  am  not  Jacob's 
daughter.  So  thou  hast  a  heart  like  Dinah,  of  a 
gadding  temper,  that  runs  abroad  and  comes  de- 
filed home  ;  this  is  not  done  like  a  sanctified  heart, 
but  it  were  an  unwise  conclusion  to  draw  hence. 
Certainly  I  am  no  child  of  God ;  I  have  no  true 
grace  at  all.  For,  alas  !  the  sweetest  rose  hath  its 
prickles;  the  greatest  wits  have  a  spice  of  madness, 
and  the  sincerest  heart  hath  some  vanity  in  it. 


19* 


222  A  REMEDY   FOR 

SECT.  II. 

ENCOURAGEMENT,  YOUR  CASE  IS  NOT  SINGULAR. 

The  second  encouragement  is,  that  your  case 
is  not  singular.  Though  the  commonness  of  a 
plague  make  it  not  the  better,  or  less  mortal,  yet  it 
shows  that  I  am  not  alone  miserable  :  so,  although 
this  consideration  make  not  the  sin  less  heinous,  yeA 
it  makes  the  affliction  more  tolerable.  Poor  soul ! 
thou  art  alone  in  thy  complaints.  Go  to  all  the 
saints  in  an  assembly,  and  they  will  each  conclude, 
there  is  none  hath  a  more  giddy  heart  than  he  ;  and 
there  are  few  at  the  end  of  an  ordinance  would  be 
pleased  that  the  rest  should  know  the  particulars  of 
their  wandering.  Though  charity  binds  us  in  par- 
ticular to  hope  better  of  every  one  than  of  our- 
selves, yet  both  God's  word,  and  common  expe- 
rience tell  us  in  general,  that  the  imaginations  of 
the  thoughts  of  men  are  evil  continually.  And 
there  are  none  think  themselves  so  bad,  but  there 
are  found  others  that  would  be  glad  to  change 
hearts  with  them  ;  some  indeed  are  nearer  the  cure 


WANDERING    THOUGHTS.  223 

of  this  disease,  and  do  watch  more  narrowly,  and 
so  have  obtained  more  freedom  than  others,  but 
yet  all  are  tainted  with  this  infirmity ;  and  every  man 
being  convicted  by  his  own  conscience,  will  go  out 
of  the  congregation  one  by  one,  and  there  will  not 
be  a  sinless  man  to  cast  a  stone  at  thee. 


SECT.  III. 

ENCOURAGEMENT,    FROM    THE    UNINTERRUPTED 
INTERCESSION    OF   CHRIST. 

The  third  encouragement  is,  that  Christ's  in- 
tercession for  thee  is  without  distraction.  There 
was  fire  always  on  the  altar,  though  the  sacrifices 
were  intermitted.  His  intercession  is  continual, 
ours  is  interrupted.  What  unspeakable  comfort 
may  a  poor,  weak  christian  take  in  this,  that  Christ 
Jesus  is  every  moment,  I  say,  every  moment,  pre- 
senting to  the  Father  the  unanswerable  argument 
of  his  passion,  for  obtaining  pardon,  and  grace  to 
help  him  in  time  of  need?  Heb.  iv.  15,  16  ;  vi.  20. 
Poor  sinner !  thou  art  sometimes  so  dead,  that  thou 
canst  not  pray  to  purpose j   so  guilty  thou  darest 


224  A  REMEDY  FOR 

hardly  pray,  and  often  so  distracted,  thou  thinkest 
thy  prayers  stand  for  nothing ;  yet  be  not  dis- 
couraged, thy  Mediator  is  sick  of  none  of  these 
diseases.  The  holy  psalmist  was  sometimes  "  so 
troubled  that  he  could  not  speak,"  Psalm  Ixxvii.  4  ; 
yet  then  had  he  one  to  speak  for  him.  The  sight 
of  that  precious  glorified  Son  of  God  doth  infinitely 
please  and  prevail  with  his  Father  for  us,  when  we 
can  hardly  speak  good  sense  for  ourselves. 

Object.  But  how  can  I  tell  that  he  intercedes  for 
me? 

Answ.  1.  Hast  thou  a  good  word  to  speak  for 
him  to  men?  then  hath  he  a  good  word  to  speak 
for  thee  to  God. 

And  2.  Dost  thou  sigh,  and  groan,  and  speak 
for  thyself  as  well  as  thou  canst  ?  his  intercession 
is  to  help  our  weakness,  not  to  excuse  our  laziness. 
If  some  ignorant  poor  man,  that  cannot  tell  his 
errand,  but  is  often  out  in  his  business,  has  a  cor- 
dial friend,  that  has  the  grace  of  speaking,  and  the 
favour  to  be  heard,  undertakes  his  business,  he  need 
not  be  discouraged ;  so,  though  you  have  much 
ado,  and  be  often  imperfect  in  your  best  resolved 
duties,  yet  you  have  a  friend  in  court,  that  has  the 
ait  of  it,  and  the  King's  ear  beside,  who  ever  liveth 


WANDERING    THOUGHTS.  225 

to  make   intercession  for  you ;  and  therefore  do 
your  be^t,  and  never  be  discouraged. 


SECT.  IV. 

DISTRACTIONS   MAY    MAKE    US    HUMBLE. 

The  fourth  encouragement  is,  that  distracted 
duties  may  keep  you  humble,  whereas  your  per- 
fect performances  might  make  you  proud.  It  is 
written  of  Knox,  that  on  his  death-bed,  after  he 
had  received  many  blows  from  Satan  about  his 
sins,  he  was  at  last  assaulted  by  him  with  this 
temptation,  That  surely  God  owed  him  a  kindness 
for  his  upright  and  industrious  labours,  until  that 
was  strongly  imprinted  on  him,  "  What  hast  thou 
which  thou  hast  not  received  ?  1  Cor.  iv.  7.  Per- 
haps the  Lord  foresaw  that  thy  heart  was  ready  to 
be  inflated  with  pride,  when  thou  doest  well,  and 
therefore  he  suffers  these  distractions,  like  vultures^ 
to  gnaw  upon  thy  heart,  to  keep  thee  humble.  Far 
be  it  from  you  to  draw  from  hence  an  occasion  to 
rest  more  securely  in  these  sins.  That  Knight 
was  surnamed  Forlunaie,  because,  being  on  a  time 


226  A   REMEDY    FOR 

on  the  deck  of  a  ship,  a  great  wave  came  and  took 
him  off  into  the  sea,  and  another  wave  took  him 
and  set  him  on  the  deck  of  another  ship ;  yet  no 
man,  I  imagine,  would,  to  obtain  such  a  name,  be 
content  that  a  wave  should  so  hazard  him ;  even 
so,  though  God  do  sometimes  make  use  of  our  in- 
firmities to  do  us  good,  yet  let  no  man  venture 
therefore  to  sin,  that  grace  may  abound.  Because 
the  physician  can  so  temper  poison,  that  it  may  do 
thee  good,  wilt  thou  therefore  venture  to  drink 
poison  ?  It  is  miraculous  wisdom  in  God  to  do 
thee  good  hereby,  and  it  were  miraculous  folly  in 
thee,  therefore,  to  venture  upon  evil.  And  with 
this  caution  T  proceed,  and  observe,  that  it  is  a 
very  hard  thing  to  hear,  or  pray  exactly  without 
some  tinge  of  spiritual  pride  after  it ;  and  to  pre- 
vent this,  God  permits  us  to  wander  and  lose  our- 
selves, lest  we  should  be  lost ;  he  sees  that  it  is 
safer  for  a  man  to  fall  into  a  lesser  evil,  when  he 
can  turn  it  to  a  greater  good,  than  to  attain  a  lesser 
good,  and  hazard  to  fall  into  a  greater  evil.  O 
when  a  man  sees  so  much  impurity  in  his  very  best 
duties,  such  constant  disappointments,  such  foolish 
impertinencies  in  his  heart,  yea,  such  wicked  con- 
trivancies  in  the  very  presence  of  God,  0  then 


WANDERING   THOUGHTS.  227 

what  a  wretched  man  am  I !  Surely  I  am  more 
brutish  than  any  man,  I  am  not  worthy  to  come  to 
thee,  nor  think  I  myself  worthy  that  thou  shouldest 
come  under  my  roof,  no  such  sinner  on  earth  as  I ; 
my  best  is  very  bad,  etc.*  Thus  the  soul  is 
thoroughly  humbled,  and  brought  to  sit  among  the 
chief  of  sinners,  and  spiritual  pride  rebuked. 


SECT.  V. 

ENCOURGEMENT  FROM   GOD's   GRACIOUS  ACCEP- 
TANCE   OF   OUR   SERVICES. 

The  fifth  encouragement  is,  that  our  God  can 
gather  some  sense  out  of  a  distracted  duty,  and  do 
us  some  good  by  it.  "  He  that  searcheth  the 
heart,  knoweth  what  is  the  mind  of  the  Spirit." 
Rom.  viii.  27 ;  it  is  true  of  our  spirit  as  well  as  of 
God's.  The  great  searcher  of  hearts  knows  what 
you  came  desirous  of,  what  you  meant,  though  you 

*  The  worst  prayers  we  make,  to  our  sense,  speed  ever 
best,  and  then  we  pray  most  happily,  when  we  rise  most 
humbled.  —  Dr.  Harris. 


228  A   REMEDY   FOR 

missed  it  in  the  deliver}.  He  can  tell  you  what 
was  written  in  the  letter,  though  it  did  miscarry, 
and  will  answer  your  holy  meaning,  and  overlook 
your  unwilling  failing.  "As  a  father  j)itieth  his 
children,  so  the  Lord"  —  Psalm  ciii.  13.  Why, 
the  child  comes  sometimes  full  of  a  suit  to  the 
father,  £ind  he  is  quite  out  in  his  tale,  has  forgotten 
what  he  would  have ;  but  the  father  knows  what 
he  wants,  and  what  he  would  have  said,  and  grants 
the  whole.  And  so,  provided  thou  be  a  child,  and 
art  heartily  sensible  of  thy  wants,  and  comest  pant- 
ing to  the  throne  of  grace,  thy  heavenly  Father  will 
accept  thy  meaning,  and  grant  thy  petition,  though 
thy  heart  did  unwillingly  give  thee  the  slip,  while 
thou  mournest  for  it,  and  resolvest  to  mend  it  the 
next  time.*  The  industrious  schol^  comes  some- 
times full  and  clear  in  his  lesson,  but  when  he  is 
delivering  it,  he  is  confused.  Now,  if  his  master 
knows  that  he  had  it  perfect  before  he  came,  he 
pities  and  helps  him,  and  concludes  that  fear  or 

*  A  man  that  hatli  the  palsy,  his  hand  sliakes,  but  we 
cannot  say,  he  shakes  his  hand  :  so  we  may  say,  it  is  not 
they  but  sin  in  them,  as  it  is  not  he,  but  the  palsy  distemper 
in  him  that  ehakes  his  hand.  — Whilt. 


WANDERING   THOUGHTS.  229 

care  made  him  miss  it,  and  that  his  want  is  only  in 
utterance,  strokes  him  on  the  head,  and  bids  him 
labour  to  do  better  next  time.  So  the  serious 
christian  is  deeply  sensible  of  his  spiritual  wants, 
and  knows  and  feels  well  what  he  must  ask,  and 
down  he  kneels ;  but  yet  when  he  comes  to  open 
his  case,  alas !  he  is  drawn  away  utterly  against 
his  mind,  and  his  heart  runs  at  random.  Why 
now,  your  heavenly  Master  knows  your  prepara- 
tion, your  intention,  your  endeavour,  your  grief, 
your  resolution  ;  he  will  not  turn  off  such  a  scholar. 
He  is  a  father,  and  will  make  the  best  of  his  child's 
faults,  especially  seeing  him  falling  out  with  him- 
self for  them. 


SECT.  VI. 

GRACE   AND   STRENGTH   IN   CHRIST   TO   HELP 
AGAINST    THEM. 

The  sixth  encouragement  under  the  burdenof  dis- 
tractions is,  that  there  is  grace  and  strength  in  Jesus 
Christ  to  help  you  against  these  your  distractions. 
Without  him  we  can  do  nothing  to  purpose ;   but 
20 


230  A   REMEDY  FOR 

that  is  a  sweet  word,  and  a  true,  "  I  can  do  all  things 
through  Christ  that  strengtheneth  me."  Phil.  iv.  13. 
There  is  a  stock  in  Christ's  hand  for  such  needy 
souls  as  you.  You  find  your  grace  insufficient  for 
you,  but  then  his  grace  is  sufficient.  Rest  then  on 
his  power  and  pity,  and  derive  thence  divine 
strength,  to  help  your  human  weakness.  How  can 
that  little  cistern  be  empty,  that  lies  with  a  conduit 
to  the  ocean  1  How  can  that  wife  be  poor,  whose 
husband  is  a  prince  ?  How  can  that  body  languish 
whose  head  hath  plenty  of  spirits,  and  power  to 
convey  them  1  Why,  he  was  anointed  with  the  oil 
of  grace  above  his  fellows,  but  it  was  for  his  fel- 
lows. He  was  rich  for  the  poor's  sake ;  he  was 
strong  for  the  weak's  sake.  "Be  thou  therefore 
stong  in  the  grace  that  is  in  Christ  Jesus."  2  Tim. 
ii.  1.  Your  wound  is  not  incurable;  at  this  door 
others  have  succeeded,  and  so  may  you.  Wrestle 
not  therefore  against  these  temptations  only  in 
your  own  strength.  The  devil  is  too  strong  for 
you  alone,  and  the  heart  too  deceitful.  "  Not  I, 
but  the  grace  of  God  with  me,"  said  Paul  himself. 
If  habitual  grace  be  too  weak  for  them,  auxiliary 
grace  is  strong.  Money  in  my  friend's  purse,  espe- 
cially in  my  father's,  is  as  good  as  in  my  own,  espe- 


WANDERING   THOUGHTS.  231 

cially  when  it  is  there /o?'  me.  There  never  was 
seen  a  Lazarus  dying  at  this  rich  man's  door  for 
want.  If  there  be  any  thing  in  heaven  to  please 
you  that  fear  him,  you  shall  not  go  without  it. 


SECT.  VII. 

THERE   WILL  BE   NO   DISTRACTIONS  IN   HEAVEN. 

The  seventh  encouragement  is,  that  in  heaven 
you  will  be  perfectly  rid  of  your  distmctions. 
There  his  servants  serve  him  without  wanderings. 
Here  you  ivould  serve  him,  there  you  shall  serve 
him.  Here  we  have  the  world  to  cumber  and 
draw  us  off,  there  will  be  no  other  world  but  heaven. 
Here  the  devil  stands  at  our  right  hand  to  resist  us, 
there  he  shall  never  come,  nor  once  peep  among 
the  saints  above.  Here  our  flesh  is  continually 
suggesting  evil  motions,  or  crying,  "  Master,  spare 
thyself;"  but  flesh  and  blood  shall  not  enter  into 
the  kingdom  of  heaven,  nor  trouble  us  there. 
Here  the  crowding  of  friends  distracts  us  in  public, 
and  the  crying  of  children  distracts  us  in  private, 
but  supreme  holiness  will  be  all  the  enjoyment  in 


232  A    REMEDY   FOR 

heaven,  and  no  cries  were  ever  heard  above.  Here 
one  untuneable  voice  distracts  us  in  the  psalm ; 
but  there  will  be  a  perpetual  unison,  and  the  eter- 
nal hallelujah  shall  be  sung  without  discord. 
Here  this  or  that  business  calls  us  away,  invades 
us  in  the  middle  and  curtails  us  at  the  end ;  but 
there  is  no  other  business  to  go  to,  no  company  to 
fetch  you  out,  nothing  that  can  give  you  such  con- 
tent, no  nor  any  content  out  of  that  blessed  em- 
ployment. All  the  outward  senses,  and  all  the 
inward  faculties,  will  be  so  wholly  taken  up  with  the 
vision  and  fruition  of  the  ever-blessed  Trinity,  that 
there  will  not  be  room  for  one  passing  thought  or 
glance  from  that  fair  object  to  all  eternity.  0  run 
apace,  and  you  will  be  shortly  there,  dispatch  your 
work  with  all  the  speed  you  can,  fly  with  a  holy 
haste  through  all  worldly  business,  cast  anchor  at 
no  worldly  comfort  till  you  discover  land,  till  your 
work  be  done,  and  your  place  in  heaven  be  ready 
for  you.  And  in  the  interim  be  not  discouraged  at 
your  rovings,  for  you  are  not  yet  in  heaven.  Perfec- 
tion is  reward  as  well  as  duty,  and  so  is  our  aim 
here  but  our  attainment  there.  And  let  that  happy 
state  be  a  copy  by  which  you  write  your  present 
duties.     Think  sometimes  when  vou  are  dull  and 


WANDERING    THOUGHTS.  233 

roving,  you  saw  a  casement  open  into  heaven,  and 
there  beheld  those  celestial  sacrifices,  and  their 
divine  employment ;  and  think  withal,  shortly  shall 
I  be  among  them,  and  do  I  pray  here  as  I  would 
sing  yonder?  doth  this  impertinent  frame  accord 
with  yonder  most  blessed  frame  ?  "  Why  art  thou 
cast  down,  0  my  soul?  I  shall  yet  praise  him, -who 
is  the  help  of  my  countenance,  and  my  God." 
And  this  may  be  for  encouragement  to  poor  souls 
that  are  fainting  under  the  burden  of  their  distrac- 
tions. 

And  now  at  last  we  see  the  shore,  and  so  shall 
only  lay  on  some  binding  sheaves,  and  drive  away; 
and  that  will  be  by  noting  some  inferences  from 
this  subject,  which  is  the  tenth  and  last  point  to  be 
handled. 


20 


234  L   UEIMEnV    FOR 


CHAPTER  X. 

INFERENCES    FROM    THIS    DOCTRINE. 

SECTION  I. 

WE    HAVE    CAUSE    TO    MOURN    OVER    OUR    BE'^T    DUTIES. 

The  first  inference  from  this  doctrine  and  sub- 
ject is,  that  we  have  cause  to  mourn  over  our  best 
duties,  and  when  we  have  written  fairest,  to  throw 
dust  thereon.  Alas  !  what  swarms  of  flies  corrupt 
our  pot  of  ointment,  and  what  a  savour  do  these 
leave  thereupon  in  the  nostrils  of  God  ?  we  can 
hardly  ever  be  busy  within^  but  vain  thoughts  send 
for  us  without.  As  our  Lord  Jesus  could  not  be 
about  his  great  work,  but  they  came  with  this  dis- 
turbance, "  Yonder  stand  thy  mother  and  brethren 
without,  to  speak  with  thee  ;"  so  it  is  with  us  ;  the 
devil  and  our  hearts  together,  give  us  no  quiet, 
when  never  so  busy,  but  will  molest  and  cry,  "  yon- 


WANDERINC;   THOUGHTS.  235 

(ler  is  such  a  business  to  speak  with  thee,"  this 
iron  burns,  and  that  work  must  be  ordered.  Alas  ! 
what  broken  and  torn  sacrifices  do  we  bring  to  our 
God?  what  a  fair  escape  have  we  with  our  Hves 
and  senses  out  of  the  presence  of  God?  As  that 
emperor  killed  the  sentinel  on  the  place,  whom  he 
found  asleep ;  saying,  "  Dead  I  found  thee^  and 
dead  I  leave  thee."  So  most  justly  might  the  Lord 
answer  our  distracted  duties,  with  distracting  ter- 
rors, and  leave  us  under  the  judgement  of  distrac- 
tion, for  our  sins  in  distractions.  And  what  a 
piece  of  ignorance  and  impudence  is  it,  for  any 
man  to  be  proud  of  his  duties  ?  Alas !  the  best 
duties  are  of  divers  colours,  like  the  beggar's  coat ; 
and  what  beggar  will  be  proud  of  his  patched  coat  ? 
If  there  were  any  flowers  or  spices  in  thy  duties, 
they  were  none  of  thine ;  from  thee  cam.e  all  the 
stench,  from  above  came  all  the  perfumes ;  and 
what  poor  reason  then  hast  thou  to  be  proud  ?  It  is 
sad,  that  when  our  sins  make  us  humble,  our  duties 
should  make  us  proud.  "  We  are  all  as  an  unclean 
thing,  and  all  our  righteousnesses  are  as  filthy  rags, 
for  there  is  none  that  stirreth  up  himself  to  take 
hold  of  thee."  Isaiah  Ixiv.  6.  With  what  shame 
and  trouble  would  we  go  among  people  if  we  had 


236  A  REMEDY  FOR 

no  better  clothes  than  filthy  rags?  and  yet  how 
high  we  look,  that  have  no  better  clothes  of  our 
own  upon  our  souls?  If  you  wear  any  better,  they 
are  boiTOwed  garments,  and  what  silly  wretch  is 
proud  of  borrowed  garments'? 

And  this  shows  likewise,  what  need  we  have  of 
the  righteousness  of  Jesus  Christ,  to  make  our 
prayers  pass  into  the  holy  place.  It  was  the 
smoke  of  the  incense  which  came  with  the  prayers 
of  the  saints,  and  ascended  up  before  God  out  of 
the  angePs  hand.  Rev.  viii.  4.  The  prayers  of  the 
saints  themselves,  are  like  smoke  in  God's  eyes,  to 
speak  with  reverence ;  but  the  smoke  of  the 
incense  is  a  perfume  in  God's  nostrils.  Jesus 
Christ  can  be  heard  when  we  cannot.  Our 
quaintest  oratory  is  broken  and  ineffectual.  His 
intercession  is  constant  and  imperatory.  Go 
therefore  to  the  throne  of  grace,  leaning  on  your 
beloved.  Keep  an  actual  eye  to  Christ's  media- 
tion in  your  prayers,  and  though  you  bring  in  his 
precious  name  in  the  fag  end  of  your  supplication, 
yet  remember  you  have  need  of  him  in  every  sen- 
tence ;  a  broken  prayer  hath  need  of  an  entire 
mediator. 


WANDERING   THOUGHTS.  237 


SECT.  II. 

OMISSION   OF    DUTY   IS   DANGEROUS. 

It  follows  hence,  that  omissions  of  holy  duties 
are  extremely  dangerous.  Into  these  our  fall  is 
most  frequent,  against  these  our  watch  is  most 
careless,  after  these  our  mourning  is  most  easy ; 
yet  of  these  the  number  is  great,  and  the  nature 
heinous.  If  according  to  that,  "  He  be  cursed  that 
doeth  the  work  of  the  Lord  negligently,"  Jer.  xlviii. 
10,  what  is  he  that  doth  not  God's  work,  one  way 
or  other?  If  a  distraction  in  prayer  may  damn,  0 
what  may  an  omission  of  prayer  do  !  If  the  scho- 
lar be  whipped  that  looks  off  his  book,  what  will 
become  of  him  that  plays  the  truant !  Do  the  con- 
sciences of  God's  children  smite  them  for  vain 
thoughts  in  a  duty,  how  should  your's  wound  you 
that  you  have  no  thoughts  of  your  duty !  O  you 
that  omit  secret  prayer,  reading  the  Scripture,  me- 
ditation, and  such  like,  will  your  negligence  pass 
with  God?  He  sees  how  seldom  you  sigh  in 
secret ;    what    strangers   you   are  to  pravers  and 


238  A  REMEDY  FOR 

tears.  Should  one  in  some  cases  refuse  marriage 
for  fear  of  distractions  in  God's  service ;  and  can 
^'ou  wholly  omit  his  service  without  danger?  Are 
watchfulness  and  seriousness  such  dispensable 
things,  that  they  are  happy  that  have  them,  but  one 
may  do  well  without  them?  I  tell  you,  he  that 
chastens  his  careless  children,  will  punish  his 
graceless  servants.  He  that  makes  them  smart 
for  their  distractions,  will  make  you  tremble  for 
your  omissions.  Undone  duty  will  undo  your 
souls.  It  is  not  enough  that  you  have  left  off  the 
language  of  swearing,  unless  you  have  learnt  the 
language  of  praying.  It  is  not  enough  that  you 
have  burnt  your  books  of  curious  arts,  unless  you 
love  to  read  in  the  Book  of  books,  the  Scripture. 
To  be  mortified  to  contemplative  wickedness  is 
well,  but  till  you  be  vivified  to  contemplafive  holi- 
ness, it  is  not  well  enough.  Do  you  must,  or  die 
you  shall.  You  may  arrive  at  hell  as  certainly  by 
not  climbing  up,  as  by  running  down ;  and  lose 
heaven  by  neutrality,  as  well  as  by  hostility.  When 
you  have  read  the  25th  chapter  of  Matthew,  you 
shall  tell  me  whether  wanting  oil  may  not  as  truly 
ruin  you,  as  drinking  poison  ;  whether  an  unprofi- 
table servant  will  not  come  to  a  sad  reckoning  as 


WANDERING  THOUGHTS.  239 

well  as  a  prodigal  son.  Though  you  take  not  ano- 
ther's, yet  you  may  be  consumed  for  not  giving 
your  own ;  and  in  fine,  you  will  find,  that  sins  of 
omission  do  deserve  damnation. 

0  hearken  to  this,  all  ye  that  live  quietly,  in  the 
omission  of  closet  or  family  player,  of  solemn  fast- 
ing, or  communion  in  the  blessed  supper  of  the 
Lord  !  Hath  God  abated  you  of  the  price  that  others 
must  give  1  halh  he  granted  a  new  way  to  heaven 
for  you  ?  must  others  make  religion  their  business, 
and  you  neglect  it  where  you  please  1  What  can 
your  consciences  answer  to  that,  "If  a  man  keep 
the  whole  law,"  mark,  the  whole  law,  "  and  yet  of- 
fend {Gr.  stumble  and  stop)  in  one  point,  he  is 
guilty  of  all."  James  ii.  10.  O  beloved!  there  is 
a  concatenation  of  truths  and  duties  in  relioion;  you 
may  easier  go  away  with  all  your  work  than  some  ; 
a  negative  hohness  will  but  bring  you  to  a  negative 
heaven,  and  you  know  behind  heaven- door  is  hell. 
O  awaken  therefore  your  hearts,  ye  that  stick  at 
this  point,  that  are  far  from  debauchery  and  excess 
any  way,  but  will  not  be  gotten  to  positive  duties. 
Will  ye  with  one  dash  expunge  the  one  half  of 
scripture?  Is  not  good  as  amiable,  as  evil  is 
hateful?    what  cause  is  there  to  fear  that  your 


240  A    REMEDY    FOR 

avoidance  of  evil  is  from  no  good  principle ;  but 
either  fear,  or  shame,  or  interest,  or  at  the  best,  a 
better  temper?  For  the  love  or  fear  of  God  would 
make  you  cleave  to  that  which  is  good,  as  well  as 
abhor  that  which  is  evil,  and  to  do  God's  will,  as 
well  as  deny  your  own. 


SECT.  III. 

THE  GREAT  NEED  OF  WATCHFULNESS. 

See  hence  what  great  need  we  have  of  watch- 
fulness ;  that  most  continual  duty  of  a  christian ; 
this  is  the  garment  we  must  put  on  every  day,  es- 
pecially in  every  duty.  Between  duties,  that  we 
may  not  want  praying  hearts ;  in  duties,  that  we 
miss  not  prayer-blessings.  Some  duties  bind 
always,  but  not  to  be  always  done,  as  prayer,  hear- 
ing, meditation ;  but  you  can  be  safe  nowhere  with- 
out your  watch,  at  all  times,  in  all  places,  with  all 
companies,  yea,  with  no  company,  in  all  callings ; 
there  is  a  snare  for  the  heart  everywhere.  Where- 
fore saith  the  prophet,  "  Wait  on  thy  God  contin- 
ually." Hosea  xii.  G  ;  and  the  wise  man,  "  Be  thou 


WANDERING   THOUGHTS,  241  ' 

in  the  fear  of  the  Lord  all  the  clay  long ;"  Prov. 
xxiii.  17,  especially,  but  not  only,  in  your  morning 
and  evening  sacrifices.  It  is  a  true  and  sad  ob- 
servation, that  many  praying  people  are  most  de- 
vout and  serious  in  God's  service  morning  and 
evening ;  but  trace  them  all  day  long,  hardly  one 
word  of  God  or  heaven  in  their  mouths,  as  if  reli- 
gion were  hemmed  up  in  times  of  worship ;  nay, 
they  are  often  most  light  and  vain  betwixt  times ; 
but  be  thou  in  the  fear  of  the  Lord,  involved,  sur- 
rounded, and  swallowed  up  in  the  sense  and  fear 
of  God's  glorious  presence  all  the  day  long.  This 
will  dispose  you  to  duties  of  worship.  A  watchful 
christian  hath  his  heart  ready  at  a  call ;  it  is  quickly 
in  tune  that  was  never  out.  Holy  duties  are  not 
unwelcome  to  a  holy  heart ;  the  same  frame  will 
serve.  He  that  walks  with  God,  is  never  out  of 
his  way.  A  short,  or  rather  no  preface,  will  serve 
to  usher  in  conference  with  him  with  whom  you 
have  been  conversing  all  the  day.  It  is  sometimes 
the  whole  work  of  a  prayer  to  become  acquainted 
with  God.  Away  with  this  strangeness ;  if  you 
will  be  upright,  walk  before  God,  and  watch  unto 
prayer.  Methinks,  sincerity  and  watchfulness  are 
the  catholic  graces.  Sincerity  makes  every  grace 
21 


242  A  REMEDY  FOR 

true,  watchfulness  makes  every  grace  sure.  Of 
all  graces,  study  these  catholic  graces.  Here  is 
the  essence,  here  is  the  quintessence  of  religion. 
O  therefore  prize  this  angelical,  this  evangelical 
grace,  pray  for  it,  "Set  a  watch,  0  Lord,  before 
my  mouth,  keep  the  door  of  my  lips  ;"  Psalm  cxli. 
3  ;  for  except  the  Lord  do  keep  the  city,  the  watch- 
man waketh  but  in  vain.  Thou  art  impotent,  God 
is  omnipotent.  And  then  practise  it ;  the  use  of  it 
will  teach  the  art  of  it;  as  children  learn  to  go  step  by 
step,  as  they  learn  to  swim  by  venturing.  Adven- 
ture on  this  exercise,  try  one  week,  try  one  day, 
try  one  hour,  try  the  next  duty.  As  you  renew 
your  falls,  still  renew  your  vows ;  you  can  do  all 
things  through  Christ  that  will  strengthen  you.  I 
beseech  you,  in  Christ's  behalf,  set  on  this  duty  in 
good  earnest.  You  will  pay  me  for  all  my  pains 
with  one  well-grounded  resolution  to  set  up  a  con- 
stant watch.  What  a  sad  close  will  that  be  unto 
your  life,  to  say,  "  My  mother's  children  made  me 
a  keeper  of  the  vineyards,  but  mine  own  vineyard 
have  I  not  kept?"  Cant.  i.  6.  0  therefore  watch 
and  pray,  or  else  temptation  will  enter  into  you, 
and  you  will  fall  into  temptation. 


WANDERING  THOUGHTS.  243 

And  most  especially  in  the  service  of  God.* 
Watch  and  pray  Christ  hath  joined  together;  and 
what  Christ  hath  joined  together,  let  no  man,  espe- 
cially no  good  man,  put  asunder.  What  is  the 
first  step  in  an  ordinance  ?  as  the  orator  of  old  asked 
in  another  case.  Watchfulness.  What  is  the 
second  step  in  an  ordinance  1  Watchfulness.  What 
is  the  third  step  in  an  ordinance?  Still  watchful- 
ness.    Particularly, 

First,  in  prayer.  Prayer  is  a  pouring  out  the 
heart  unto  the  Lord ;  by  a  distraction  you  pour  it 
aside.  "  My  soul,  wait  thou  only  upon  God,  for 
my  expectation  is  from  him."  Psalm  Ixii.  5.  A 
distraction  imposes  two  masters  on  the  soul  to  wait 
on.  Rovings  in  prayer  make  that  which  is  our 
most  reasonable  service,  the  most  irrational  thing 
in  the  world.  No  folly  like  speaking  to  one  per- 
son, and  thinking  of  another. 

Secondly,  in  hearing  God's  word.  This  is  the 
audible  conference  of  the  Almighty  with  thy  soul. 
A  distraction  lets  him  talk  unto  the  walls.  When 
you  come  to  a  sermon,  you  "  stand  on  your  watch, 
and  set  yourself  on  the  tower,  and  watch  to  see 

*  "  Gird  up  the  loins  of  your  mind."  1  Pet.  i.  13.  As 
loose  clothes  hinder  a  journey,  so  loose  hearts  lunder  a  duty. 


244  A   REMEDY  FOR 

what  God  will  say  to  you."  Hab.  ii.  1.  By  a  dis- 
traction you  do  almost,  as  if  a  servant  stopped  his 
ears  at  the  orders  that  his  master  is  giving. 

Thirdly,  in  reading.  Therein  you  peruse  God's 
heart  in  black  and  white,  where  you  may  believe 
every  letter  to  be  written  in  blood,  not  like  Draco's 
laws,  but  in  bleeding  love.  A  distraction  neither 
understands  nor  applies  those  sacred  characters. 
Which  of  you  would  so  read  your  Father's  last 
will,  especially  in  matters  that  concerned  your- 
selves? One  chapter,  one  leaf,  one  verse,  well 
read  and  applied,  will  do  your  heart  more  good 
than  a  hundred  read  with  half  a  heart. 

Fourthly,  in  singing  psalms  you  had  need  to 
watch.  Thereby  you  pay  unto  God  the  rent  of  his 
mercies.  A  distraction  clips  the  coin,  and  turns 
the  heart  to  do  homage  to  the  devil.  Well  re- 
solved was  it,  therefore,  of  David,  "  Bless  the 
Lord,  O  my  soul,  and  all  that  is  within  me  praise 
his  holy  name."  Psalm  ciii.  1.  Thy  melody  is 
base,  if  the  main  strength  of  the  soul  be  not  in  it.  I 
am  persuaded  that  God  has  suffered  this  ordinance 
in  particular  to  be  slurred  once  and  again,  to  be 
left  off  by  some,  and  cast  off  by  others,  out  of  his 
just  judgement,  there  being  so  general  a  neglect  to 


WANDERING  THOUGHTS.  245 

the  inward  and  feeling  management  thereof.  For 
where  sits  the  man  that  lets  each  word  and  line  in 
the  psalms  run  through  his  heart  as  he  sings  them? 
Ney,  if  the  truth  were  known,  there  is  hardly  one 
passage  that  is  felt  from  the  beginning  to  the 
end ;  for  if  it  were,  0  the  heavenly  affections  it 
would  raise,  and  the  sweet  frame  it  would  leave  on 
the  soul !  You  would  not  part  with  that  ordinance 
out  of  your  families  nor  congregations  for  all  the 
world. 

Fifthly,  in  meditation,  great  need  of  watchful- 
ness;  else  when  the  soul  is  soaring  aloft,  like  the 
eagle,  these  darts  will,  or  ever  you  are  aware, 
strike  down  the  heart  again.  O  how  hard  is  it  to 
spend  a  quarter  of  an  hour  in  meditation  without  a 
distraction!  If  there  be  any  thing  in  the  fancy,  if 
there  be  any  thing  in  the  room,  if  there  be  any 
thing  in  the  world,  thou  wilt  have  it,  to  withdraw 
thy  heart  from  God.  And  generally  the  more 
spiritual  the  duty,  the  more  distractions.  And 
therefore  "  I  say  unto  you,  watch," 


21 


246  A   REMEDY   FOR 


SECT.  lY. 


REASON  TO  BLESS  GOD  FOR  FREEDOM  FROM  DIS- 
TRACTIONS. 

See  hence  what  cause  you  have  to  bless  God 
for  freedom  from  distractions,  and  be  sure  you  do 
it.  Those  that  have  an  habitual  ability  against 
these  snares,  0  bless  the  Lord  for  it !  it  is  he  that 
keeps  the  heart  in  tune,  not  you.  We,  like  little 
children,  can  break  the  strings,  and  put  our  hearts 
out  of  tune  ;  but  it  is  the  Lord  that  sets  and  keeps 
us  in  order.  You  little  know  the  anxiety,  and  fear, 
and  trouble,  that  these  cost  many  a  poor  christian  ; 
they  strive,  they  moun,  they  doubt,  they  are  ready 
to  throw  up  all ;  these  vultures  do  gnaw  upon  their 
very  hearts  ;  no  comfort,  no  joy  of  the  Holy  Ghost, 
no  peace  within,  and  all  through  the  continual  as- 
saults hereof.  And  by  the  mercy  of  God  only, 
thou  art  well  and  free.  Thou  canst  continue  in- 
stant in  prayer,  thou  canst  come  to  heaven's  gates, 
and  get  thy  errand  heard,  thy  business  dispatched, 
and  little  distraction  in  it.    0  give  the  Lord  praise, 


WANDERING   THOUGHTS.  247 

lest  he  leave  thee  to  thyself,  and  then  thy  case  will 
be  more  miserable  than  theirs.  Thankfulness 
keeps  the  mercy  which  ingratitude  forfeits.  xVnd 
we  are  freeholders  of  these  blessings  ;  but  it  is  be- 
cause we  hold  of  his  free  grace  and  mercy. 

Yea,  those  that  are  often  pestered  with  them, 
and  yet  sometimes  freed,  bless  the  Lord  for  that. 
It  is  as  much  your  duty  to  praise  God  when  you 
are  freed,  as  to  bewail  it  when  you  have  failed.  It 
is  the  comparison  of  a  good  divine  :  if  a  man  have 
planted  many  trees  in  his  orchard,  and  the  cater- 
pillars or  cankers  have  consumed  them  all  but  one 
or  two,  how  glad  will  he  be  of  them  that  are  left, 
and  make  much  of  them!  the  rest  are  killed,  and 
these  only  remain.  Even  so  thy  duties  of  religion, 
which  thou  hast  planted,  and  expectedst  they 
should  bring  thee  some  good  fruit ;  but,  alas  !  these 
caterpillars  have  consumed  them,  unless  it  be  here 
and  there  a  prayer,  here  and  there  a  sermon,  that 
have  escaped.  0  bless  the  Lord  for  these !  you 
have  often  prayed  for  such  a  mercy,  now  you  have 
it ;  let  praises  wear  what  prayers  have  won.  It  is 
sad  to  consider,  what  a  beggarly  spirit  we  are  of: 
if  we  want  any  thing,  heaven  and  earth  shall  ring 
for  us ;  but  we  are  graves,  wherein  the  gifts  of 


248  A   REMEDY  FOR 

God  are  buried  without  any  resurrection.  Where 
is  the  heart  that  is  pregnant  with  praises,  that  cries 
out  to  his  friend,  O  help  me  to  praise  the  Lord ! 
Divide  our  Hves,  and  the  one  half  of  them  is  made 
up  of  mercies,  and  the  other  half  of  sins  ;  and  yet 
divide  our  prayers,  and  hardly  the  tenth  part  is 
spent  in  praises.  Alas  !  thanks  is  a  tacit  begging. 
Let  God  gain  the  glory,  and  thou  shalt  not  lose 
the  advantage.  "  The  God  of  Israel  is  he  that 
giveth  strength  to  the  people,  blessed  be  God." 
Psalm  Ixviii.  35.  Conclude  with  the  psalmist, 
"  Not  unto  me,  0  Lord,  not  unto  me,  but  unto  thy 
name  give  glory."  Think  not,  when  thou  hast  at- 
tended on  the  Lord  without  distractions,  I  have 
acquitted  myself  well,  but  mercy  hath  acquitted 
itself  well.  He  that  justly  pays  his  debt  shall  be 
trusted  again. 


SECT.  V. 

RELIGION   IS   AN   INWARD,   DIFFICULT,   AND  SERI- 
OUS  BUSINESS. 

You  see  here  in  the  last  place,  that  religion  is 


WANDERING   THOUGHTS.  249 

an  inward,  a  difficult,  and  a  serious  business.  "  He 

is  not. a  Jew,  that  is  one  outwardly but  he  is  a 

Jew,  that  is  one  inwardly  ;  and  circumcision  is  that 
of  the  heart,  in  the  spirit,  and  not  in  the  letter, 
whose  praise  is  not  of  men  but  of  God."  Rom.  ii. 
28,  29.  To  be  watchful  and  holy  within,  that  is  a 
christian  ;  to  have  the  vanities  of  the  heart  cut  off, 
that  is  circumcision  ;  to  carry  it  so  in  an  ordinance, 
that  you  may  be  praised  of  God,  that  is  religion  ; 
while  others  are  quarrelling  about  shadows  in 
God's  ordinances,  beware  lest  you  lose  the  sub- 
stance thereof. 

There  is  in  religion  a  body  and  a  soul.  The  re- 
ligion of  the  body,  is  but  the  body  of  religion;  the 
religion  of  the  soul,  is  the  soul  of  religion.  And 
as  the  separation  of  the  body  and  the  soul  is  the 
death  of  a  man,  so  the  divorcing  asunder  the  form 
and  power  of  godliness  is  the  death  of  godliness. 
As  it  is  injury  to  macerate  and  destroy  the  body  to 
cure  and  save  the  soul,  so  it  is  a  crime  to  damn 
and  lose  the  soul,  to  please  and  pamper  .the  body. 
Even  so  it  is  injurious  to  destroy  the  body  and  out- 
side of  religion,  to  preserve  and  advance  the  soul 
and  inside  of  religion ;  but  it  is  heinous  to  lose  and 
break  the  heart  of  the  inside  and  vitals  of  rehgion, 


250  A  REMEDY   FOR 

to  pamper  and  adorn  the  exteriors  thereof.  It  is 
well,  if  while  we  quaiTel  about  a  bended  knee,  we 
do  not  lose  a  brolen  heart. 

And  then  you  see  here  also,  that  religion  is  a 
difficult  and  serious  business  ;  men  cannot  swim  to 
heaven  in  a  stream  of  rose-water,  nor  row  up  this 
river  while  they  are  asleep ;  we  cannot  wrestle 
with  our  God,  with  our  hands  in  our  pockets,  nor 
get  the  blessing  without  labour  and  tears.  To  re- 
peat so  many  paternosters  or  ave-marias,  with  the 
heart  on  other  things,  and  running  sometimes  from 
their  knees  to  other  business,  in  the  midst  of  their 
devotion,  as  many  do  in  the  church  of  Rome ;  or 
to  say  our  prayers  and  be  slumbering,  or  dressing 
us  the  while,  as  is  the  practice  of  many  outside 
christians,  is  far  from  our  religion.  The  manner 
of  duties  is  material  to  the  acceptation  of  them. 
Ah,  stupid  worldlings  !  how  can  ye  read  those 
scriptures,  "  Strait  is  the  gate,  and  narrow  is  the 
way,  that  leadeth  unto  life,  and  few  there  be  that 
find  it."  Matt.  vii.  14.  "  The  kingdom  of  heaven 
suffereth  violence,  and  the  violent  take  it  by  force. 
Matt.  xi.  12,  and  such  hke  texts,  and  yet  hope  for 
salvation  in  that  secure  and  formal  course  you 
hold?     Do  you  imagine  there  are  two  ways  to 


WANDERING  THOUGHTS.  '  251 

heaven,  —  one  for  the  dihgent,  mortified,  and 
watchful  christian,  and  another  for  the  idle  slug- 
gard, or  carnal  worldling  ?  Have  the  holiest  saints 
much  difficulty  to  walk  with  God,  and  get  to  him, 
that  make  it  their  grand  business?  They  are 
saved,  and  that  is  all ;  and  can  you  live  and  die 
well  enough,  that  are  neither  mortified,  nor  watch- 
ful, nor  diligent ;  that  have  no  delight,  but  in  your 
vanities?  no  skill,  but  in  the  world?  no  diligence, 
but  for  your  base  ends?  What  back-way,  have 
you  found  to  heaven?  what  blind  way  have  you 
descried  to  happiness  ?  Awake,  awake !  look  at 
the  scripture,  and  then  look  at  yourselves,  and  be 
convinced,  that  the  only  way  to  eternal  happiness 
is  to  make  Christ  your  choice,  religion  your  busi- 
ness, the  scriptures  your  rule,  heaven  your  design, 
the  saints  your  company,  and  the  ordinances  your 
delight ;  and  in  them,  remember  that  you  go  to  at- 
tend upon  the  Lord,  and  this  must  be  done  without 
distractions. 

And  now  you  know  your  duty  and  your  danger. 
The  end  of  speculation  is  practice,  and  the  end  of 
our  preaching  is  not  your  approbation,  but  your 
submission.  The  christian  religion  is  not  so  much 
the  form  of  spiritual  notions,   as  the  power  of 


252  A   REMEDY   FOR,  ETC. 

spiritual  motions.  He  that  compliments  in  God's 
service,  will  compliment  his  soul  into  hell.  The 
outside  of  religion  may  bring  you  to  the  out- 
side of  heaven,  but  inside  holiness  will  conduct 
you  into  the  inside  of  happiness.  If  these  direc- 
tions I  have  given  be  but  studied  and  applied,  as 
you  would  study  and  apply  a  medicine  for  the  gout, 
or  stone,  or  but  for  the  tooth-ache,  I  verily  trust 
they  will  prove  the  destruction  of  your  distractions ; 
but  if  they  be  neglected,  your  distractions  will, 
prove  your  destruction. 

THE   END. 


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